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Applied Psychology 



By DR. CARVER 



The Red Book 

Carver's Chiropractic Analysis 

Applied Psychology 



Applied Psychology 



A series of Lectures presenting an Analysis 
of Psychology in a Simplified Term- 
inology; with special attention 
to Biologic Phases of Phy- 
siology and demonstrat- 
ing the Separateness 
of the Entities 
Mind and 
Soul 



By WILLARD CARVER, LL.B., D.C 

President of Career Chiropractic College, of Oklahoma City, Oklahoma; 
Dean of the Faculty; Chairs of Psychology, Anatomy, Histology, Bioh' 
gy, Symptomatology, Diagnosis and Clinic Demonstrations; President of 
Orthopedic Hospital; Consultant to College Clinic Department and to 
Orthopedic Hospital; Editor Chiropractic Record; Constructor of the 
Science of Chiropractic; Member of the Iowa Bar and Author of the 
Article on Chiropractic in Americana Encyclopedia. 



Price $1.50 

Postage and Packing 1 Oc 

Psychic Department 

CARVER CHIROPRACTIC COLLEGE 

521 West 9th St., Oklahoma, Okla. 



PRINTERS PUBLISHING CO. o&g^. OKLAHOMA CITY, OKLA. 



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Copyright, 19 14 
By Willard Carver 



MAR I8'l^4 



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Willard Carver, L. L. B., D. C. 



DEDICATION 



To all that have patiently, persistently 
and honestly striven to k nou) truth 
and in their efforts for such acquisi- 
sition have understood that in the Uni- 
verse — all that is — is essential and 
necessary and that each attribute, or- 
ganism, organ, segment, atom or thing 
has its place and relationship in the 
great harmony — and to all that shall 
come in lik,e spirit and recognition in 
the future — Jjthis book * s mos t respect- 
fully dedicated. 

By the Author 



CONTENTS ANALYZED 



EXPLANATION 

In the following analysis the reader will find the catch thought 
set out, followed immediately by a figure indicating the page on 
which treatment of the thought begins. Care has been taken to Indi- 
cate definitions in this way with particularity. The numbers follow- 
ing each synopsis indicate the pages on which the lecture begins and 
ends. 

LECTURE NO. i. 
Basic Terminology. 

Synopsis: — Psychology holds human attention 17 — beginning of 
recognition at physical end 17. Three fold purpose of study of 
psychology, our Body 18 — our Mind 19 — our Soul 19. Ways of 
studying the psychic 19 illustrated by religions 20. Importance of 
understanding of terms 20 lack of instruction in schools 21. Psych- 
ology — what it is not 21 what it is 22 how shall we study the Soul? 
22. Defines Science of Psychology 24 Science of anything 23 Limi- 
tations of material language 25 no Soul language 24 in the presence 
of the immaculate 24. Our differences result from failure to agree 
on terms 25 gives meaning of terms 26. Defines Soul 29 growth of 
syllable 27 primitives and savages use "body and spirit" 28 civilized 
religions belief in triune 28 all religions 28 body, Soul and spirit 
28. We use Body— Mind— Soul 29. Has the Soul a Mind? 30 
Psychologists err 30. Refer to Mind instead of Soul 32. Defines 
Mind 34 function of explained. Compared to functions of heart — 
stomach — lungs, etc., 36. Primary and secondary office of Mind 37; 
1 — receive impression from Soul 37 2 — transmit information of 
material things to Soul 39. Terms indicating Soul should be unre- 
lated to material limitations 33. 

17-40 

LECTURE NO. 2. 
Attributes of the (Soul. 

Synopsis: — Means for ascertaining knowledge of Soul 42 through 
the avenue of Mind 42 all knowing begins with Mind 42. Testing 
attributes of Mind 48 greater number limited to physical existence 
47 deduction not limited 45. Mind has attributes that may be per- 
fected: Presence — Knowledge — Power — Love 50. Proves Mind cre- 
ated as instrument of Soul 50 Soul not possessed of limited attributes, 
such as reason and the emotions 51. Soul possessed of potentially 



VIII. Contents Analyzed 



perfect attributes: Knowledge — Presence — Power — Love 52 Proves 
Soul to be of and potentially like Great Sou! 53. Soul incapable 
of reason 51 receives false as readily as true 51 transmits to Mind 
what it has 55. Mind sentinel at gate of Soul 57 ideal condition 57 
truth immaculate from Great Soul and environment 57 built into 
warp and woof of our beings 57. 

41-57 

LECTURE NO. 3. 
Suggestion. 

Synopsis: — Suggestion general 59 in common use 59 general 
concept too circmscribed 59 errors numerous 59. Suggestion when 
accomplished 63. Psychologically defined 60 transmission of differ- 
ent forms of intelligence, from cells of body 60 through the five 
senses 62 organs of common sensation 62 by signs — tokens — words 
63 suggestion only when received understandingly and accepted 64 
self 64 others 65 self by auto-suggestion 64 others by all means of 
transmitting intelligence 65. Errors of psychologists criticised 66 Soul 
not always amenable to control by suggestion 67 is so only when 
Mind and other instruments of conveyance are able to transmit sug- 
gestion 67. Two ways 68 First, one that knows it is being given 68 
used in hypnotism 69. Second, one that does not know it is being 
given 69 always in first person, singular 69 used in telepathy 69. 
Specific Suggestion 72 1 — prepare self 72 2 — secure conditions 72 
3 — confidence 74 4 — passivity 74 5 — concentration 76 6 — unloading 
76 7 — impulsion 79 8 — clinch impression 80. 

58-83 

LECTURE NO. 4. 
Language of the Soul — Telepathy. 

Synopsis: — Telepathy defined 86 Soul, potential omnipresence 
87 telling near or far 88. Soul has no language 89 learns lan- 
guage telepathically 90. Receives by influx from Great Soul 90 no 
use until translated into human language 90 original thought defined 
89 original thought illustrated 92. Belief necessary to 90 increased 
by discovery of telegraph 94. Telepathy common experience 95 
privileges 100 reference to orient 96. Involitional and volitional 
telepathy 97. All transmission, not aided by physical means, tele- 
pathy 87. Involitional illustrated 98 volitional illustrated 99. Mes- 
sages by specific intention 100 value 101 ask, convey information 
that could not be put in words 100 diagnosis, etc., 102. Intention 
to send and receive necessary 103. Modus operandi 104 secure 
conditions 104 faith, honesty, perseverance 106. Mind sentinel of 
Soul 113 no transmission without its consent 114. 

84-116 



Contents Analyzed IX. 

LECTURE NO. 5. 
Hypnotism. 

Synopsis: — Hypnotism defined 118 word coined 118. Is in- 
duced two ways 119 auto-suggestion 119 extraneous suggestion 119. 
Cannot be against desire 123 willingness not sufficient 124. Is sleep 
produced by intention 120 errors 120 will, mystery 121. That one 
hypnotised can be made to divulge secret 127 to steal, be unchaste 
murder, etc., 128. Can be induced to act against fixed principles, 
steal 129 chastity 129 murder 129. Defines murderer 130 destroys 
Mind 131 weakens will 130. Correction, cannot induce to act 
against fixed principles 124. Develops will 130 aids memory 131 
caution not used indiscriminately 131. History 132 magnetism 133 
Mesmer 133 Mesmerism 133. Treating sick by method 134. Medi- 
cal society report 134 Mesmer exiled 135. Braid method 136. In 
our own country 137. Different methods of producing 138. Bene- 
fits illustrated 140. Value of hypnotism as evolutionary agent 145. 

117-146 

LECTURE NO. 6. 
Rational Psychology. 

Synopsis: — Reason for attention to Mind 148 materialists 149 
Mind no Soul 150 psychologists, Soul but little Mind 150 truth the 
golden mean 150. Mind to begin with 151 knowledge defined 153 
belief in medium 153 intuitive perception 157. Faith in medium 153 
as to faith two classes 153 dogmatists most numerous 154 reasons of 
same 155 all religions 156 all Bibles 156 faith in intuition 157 de- 
duction 157 error, fragments of truth at time 158 remember Mind 
subject to physical weakness 159 heredity 159 animalistic tendencies, 
passions, ordinary sensations, atmospheric, chemical, etc., 159. Obtru- 
sions of mental processes 160 reason-analysis 160 adverse belief 160. 
Intuition possible when 161-162 obstructions removed 161. Errors, 
great preparation, least best 161 illustration 162 phenomenal children 
162 music 161 mathematics 163 under great stress 163. Are intui- 
tions always truth, yes 164 caution 165 difficult to separate 165 
only channel of receipt 166 must end inquiry 165. Comes by all 
avenues of intelligence 167 universal truth by telepathy 167 clair- 
voyance 167 clairaudience 167 trance 168 self-hypnosis premonition 
168 caution important 169 translation important 170 demonstration 
not for plaything 170 the sentinel of the Soul 171 synchronism 
rational attitude 172. 147-172 

LECTURE NO. 7. 
Healers — Ancient and Modern. 

Synopsis: — Human beings change little 173 a religious family 
174. Healing first thing revealed in history of all countries 174 all 



X. Contents Analyzed 



health systems religious 176 belief in tokens, signs 177 same thing 
civilized religions 178 Prominent in all oriental religions 178 Chris- 
ban religion oriental 179 Healers among all people, savages 175- 
178 civilized 175-177. Creation instead of healing 180 savage and 
civilized religions same as to health 180 all systems related 180 faith 
181 truth not important 181 works essential to success 184. Modern 
day representatives 184 Christian Bible as to healing forsaken 185 
Mesmerism 185 magnetic healing 186 spiritual healing 187 Divine 
healing 187 mental science healing 188 psycho- therapy 186. Sys- 
tems discussed 188 criticised 188 Christian Science at length 133. 
Mind to investigate Christian Science 189 Founded 189 Mrs. Eddy 
190 test of Christian Science 191 reading from the Key and analysis 
1 92 to 211 our lesson 2 1 1 belief in own being highest development 
212. All earlier systems comprehended in modern psychology 213. 

173-213 

LECTURE NO. 8. 
Psychology and Health. 

SYNOPSIS: — Knowledge of source of intelligent energy 214 ap- 
plication causes life — health 218. Suggestion is intelligent applica- 
tion of creative energy 218 is ancient thought 219 primitives, sav- 
ages, religions 219 basis of internal medicine 219 to 222 basis of 
magnetic healing 222 massage, vibration, electricity, hydro- therapy,, 
etc., 223. Proneness to hark back illustrated 221 No curative prop- 
erty in medicine 221. Eradication of false suggestion ex- 
plained 222. Suggestion is basis of Christian Science 223. 
Psycho-Therapy 223 date name coined 224 its limitations 226 Mind 
must be able to receive suggestion 227. Each system so far as true 
has done good 224 so far as untrue harm 225 caution as to teach- 
ing 225. Nerves must be in condition that Soul can transmit influence 
of suggestion to all parts of the body 228. All psychologists criti- 
cised 228 Soul amenable when 228. Suggestion fails because of 
displacement of parts of the body 228 and 234. Overlooked by 
psycho- therapeutists 229 seat of unconscious sensation 229 to 231 
physical contact two effects 231 to 234 energy transmitted through 
what 234 Occlusion defined 235 Occlusion causes functional ab- 
normality 236 grave occlusion prevents suggestion 236 and 238. 
Replacement — adjusting the method 237 action of energy constructive 
when, destructive when 238-239. Adjusting based on accurate 
knowledge 240 First steps taken 241 what is the Science of Chiro- 
practic 241. Chiropractic universal system 242. 

214-243 



Preface 

In the final and last consideration, there 
is but one important fact that presents itself 
to us and that is our existence. The highest 
proof that we may have of this fact is only 
our consciousness of it. For if asked to prove 
our existence, we are in a more helpless condi- 
tion than with respect to almost any other 
subject. We can make some show of tracing 
our ancestry; of following out the history of 
nations; of getting reasons for conditions 
ordinarily considered to be within the scope of 
science, but as to our individual existence, our 
highest proof is but our consciousness of it. 

The next most important fact is our knowl- 
edge of self. Mr. Pope has said that "The 
greatest study of mankind is man;" but I would 
say that the greatest study of mankind is to 
learn how to study himself. 

Human beings generally conceive that 
they are learning about themselves when they 
are studying - history and science, but really all 
they are doing, in such study, is getting farther 
'from self, for after all, the study of history and 
the sciences furnish nothing of value as to self, 
for history always fades into tradition and 
tradition becomes lost in the night of time; 
and the so-called sciences when investigated 
with sufficient care and analysis resolve them- 
selves into theories and the theories finally re- 
solve themselves into the misty substance of 



XII. Preface 

phantasm and loose themselves in the vortex 
of dreams. 

The individual therefore that would study 
self; that would understand self, must confine 
his investigations to self. He must recognise 
the fact of his existence as paramount to all 
other facts and must bring himself to under- 
stand that all that he can know of self must 
be ascertained by means of introspection 
through the processes of deduction. He must 
come to understand that in the analysis of self 
lies his only Held of research, except solely, 
immediate comparison with his fellows. 

The following lectures were delivered 
solely from the standpoint herein disclosed and 
assumed to enter no other field. It was the 
highest object to show the complete separate- 
ness of Mind from Soul. The lectures present 
and sustain the proposition that the relation of 
Mind to Soul is the same as that sustained by 
the function of any organ to the Soul. That 
is to say, the production of Gastric Juice, from 
the walls of the Stomach, sustains the same 
relation to the Soul, that the production of 
Mind, in the Brain, sustains to the Soul. 

This preface is presented because it is the 
belief of the author that it is upon the points 
herein presented that writers on Psychology, as 
well as people generally, have gone astray ; and 
he has therefore taken this opportunity to 
attract special attention to these thoughts in 
advance. 

Willard Carver. 



Foreword 

The lectures herewith presented for consid- 
eration were delivered in the auditorium of 
Carver Chiropractic College as a part of my 
regular work as Dean of the faculty, to the 
student body and the public, that is each year 
invited to attend during the course of psychic 
lectures. 

At the time of their delivery there was no 
intention that they should be published in book 
form but I had intended and had arranged to 
have each lecture preserved and multigraphed 
in sufficient numbers to supply the students de- 
siring them. 

After the delivery of the second lecture, I 
was importuned by friends to preserve the lec- 
tures with great care and to publish them in 
book form. 

I acceded to these requests and since the 
transcripts of the lectures were returned to me, 
I have given them careful consideration, to 
make certain that they contain in clear, terse 
language what I said at the time of delivery as 
well as what I intended at that time should be 
conveyed. 

' The lectures were delivered ex-tempore 
from synoposis outlines. I had prepared these 



XIV. Foreword 

outlines with the intention of covering the en- 
tire field of psychic research with the exception 
of that branch of it properly referred to as 
Spiritism. 

I purposely refrained from especially dis- 
cussing the subject of Spiritism, because to do 
justice to that subject would require much 
more scope than a lecture and more space than 
I have in this book. And then Spiritism is an 
incident to a religion presenting a health 
phase; and in this course of lectures it was not 
my intention to enter the realm of the contro- 
versial, but to keep clearly within the scope of 
analysis and deduction; addressing myself 
more particularly to the health phases of re- 
ligions; and that more especially for the pur- 
pose of criticism — to shock the mind int > a real- 
ization of truth — rather than to present a basis 
for controversy. For this purpose, I have re- 
verted at some length to Christian Science, be- 
cause of its relation to healing that is peculiarly 
within the limit of thought that I have sought 
to present in the succeeding pages, and I have 
addressed myself to Spiritualism more briefly 
but in the same way. 

It was my intention to reduce the volumin- 
ous and scattered fragments of psychologic 
truth to simple and concise statement, giving 
to the student a basis of truth for deduction 



Foreword XV, 

and experimentation rather than an hypothe- 
sis for inductive inquiry and speculation. 

I sought to give the student a ready, com- 
prehensive and terse terminology, so clear and 
exact and so perfectly illustrated as to render 
error of understanding substantially impossi- 
ble and to make application under any circum- 
stance a matter of the greatest ease and cer- 
tainty. 

It was my purpose to remove from the sub- 
ject of Psychology all unnecessary, unwise and 
useless suggestions of mystery; to reduce all 
phenomena presented to the simple basis of ac- 
tuality — to the real and palpable — to bring the 
subject near to the student and make him feel 
its intimacy in his every thought and action. 

It is unnecessary to say that such work was 
a stupendous task, when one pauses to con- 
sider the eminent modern writers upon this 
subject such as James, Hudson, Warman and 
many others ; and then recalls the earlier writ- 
ers whose works all told run into hundreds. 
And yet the real work of such an accomplish- 
ment was very much easier than one would im- 
agine, for it must be remembered that all of 
these writers wrote from the standpoint of in- 
duction with the exception of part of the writ- 
ings of Warman — therefore their works have 
been voluminous ; but I have treated the subject 



XVI. Foreword 

by the process of deduction and deduction is 
always brief and exact. 

As I look over these lectures in giving 
them to the press, I desire to say that upon the 
themes they cover they are sufficiently compre- 
hensive. I am very certain that the principles 
disclosed could have been rendered more un- 
derstandable by a wider range of illustration. 
Those, however, were supplied by voice and 
gesture in the delivery of the lectures, but I am 
persuaded that without these no student actu- 
ated by an earnest desire to know, will fail to 
understand what I have intended to convey. 

I am aware that much that is said is wholly 
new ; that many positions taken are clearly op- 
posed to the most eminent authors that have 
written upon such subjects, and especially in 
very recent years; but for these I offer no 
apology. I have followed the dictates of my 
mind unswervingly and my mind has unswerv- 
ingly followed the dictates of demonstrated 
truth. | 

I publish these thoughts trusting that they 
will save thousands of individuals the necessity 
and pain of going through years of toil and 
mental agony, as I have done, in reaching the 
wondrous passivity that comes with the cer- 
tainty of truth. 

Willard Carver, LL. B., D. C. 



APPLIED PSYCHOLOGY 



LECTURE NO. I. 
June ii, 1913. 

Basic Terminology 

Ladies and gentlemen, I am very grateful 
to you for your presence here this morning to 
listen to the beginning number of this course 
of lectures. 

Psychology is always a subject of interest. 
It is a subject that grasps and holds the atten- 
tion of the human family more than any other. 
Strange as it may seem, however, it has been 
a subject that has had the least definite, pains- 
taking and careful study of all other subjects 
that appertain to human existence. 

I say, "strange to say," because at first we 
do not catch the importance of the thought 
that our recognition of intelligence began at 
this end, at the mortal end of living, and not at 
the psychic end. In other words, that the be- 
ginning phases of intelligence were closely con- 
fined to the material existence and did not go 
to any depth or distance into things relative to 
the immaterial. 



1 8 Applied Psychology 

Anyone would say at a glance that this 
was essential ; that this was necessary ; that ev- 
olution could not have been attained in any 
other way. All things that we do are done for 
a specific and definite purpose. The more we 
become evolved mentally and physically, the 
more we come to realize this important fact, 
the more we give definite, specific and careful 
attention to all that we undertake to do. 

The purpose of the study of Psychology is 
threefold. It is: 

First — To inform us as to the material 
construction of the body; and relatively, as to 
the construction of all living things or entities. 
This, of course, goes into the consideration of 
the brain, nerves and tissues of individuals, and 
this branch of study has, generally speaking, 
been incorrectly relegated to the studies of the 
doctor, the medicine man, the individual that 
sets himself up as a healer ; as one giving defi- 
nite, specific attention to the human body. 

This is not as it should be, and not as it 
will be, but is only incidental to the beginning 
phases of our evolutional existence, and intelli- 
gence. There zvill come a time when all human 
beings will study their bodies and will under- 
stand the relation of the Soul to the body as def- 
initely as the doctor should, because they zvill 
know that it is an essential part of education, 



Basic Terminology 19 

if they expect to acquire all that is best and 
highest for and in them. 

Second — We desire to understand what 
we can of our Minds; and in the study of that 
we come again to a study of the brain, and es- 
pecially the functon of it that produces Mind, 
the scope of that function, and the capacity for 
impression, and the means and character of im- 
pression received. 

Third — We desire to know something of 
our Psychic existence, its scope, its relation, its 
continuity; that is to say, the length, breadth 
and depth of its existence, and to understand 
our means of ascertaining knowledge of Psy- 
chic existence at all; and to inform ourselves 
as to the value of Psychic things as they apper- 
tain to this life, here and now. 

As to our knowledge of the Psychic, there 
have been many, very many different ways of 
study. Indeed, it has been incident to the his- 
tory of human existence, this continual study 
of the Psychic. We have tended toward it at 
every age of which history furnishes any ac- 
count. We have it as illustrated in the Chris- 
tian religion ; for at bottom and in the last an- 
alysis, Christianity is nothing more nor less 
than a mode of Psychic development, limited in 
its scope, but nevertheless — a mode of Psychic 
development. 



20 Applied Psychology 

All religions of which the world has ever 
given us any account, ancient or modern, have 
at basis, been but the study of the Psychic side 
of human existence. That which has appealed 
to different peoples; that which has developed 
religious thought ; that which has developed re- 
ligious literature, has been nothing but that in- 
tuitive desire to study and to know Psychic re- 
lationship. 

Spiritualists have studied this problem, to- 
gether with, relative to, and co-existent with, 
all other forms of investigation. 

In its broadest and general sense, all forms 
of study of the Psychic include what we are 
pleased to call, in this modern day — Psychol- 
ogy. 

All religionists in the last analysis, have 
been learning what they could of the Soul. 
They have been investigating, in one way or 
another, the Soul, and therefore, our endeavors 
along this line, our purpose in this investiga- 
tion, is to find out all that we can know of the 
phenomena of the Soul, particularly because of 
its interest to us in this environmental exis- 
tence ; and the relative interest and value it will 
be to us in any after-life or existence. 

Clearly it is of the very first importance, 
in endeavoring to investigate a subject of this 
kind, that we shall have a general understand- 



Basic Terminology 21 

ing of the terms that we are about to use, ordi- 
narily called terminology. 

Every student that enters any school for 
the particular purpose of learning any branch 
of science, literature or art, first familiarizes 
himself, or at least should do so, with the ter- 
minology of that particular branch of informa- 
tion. ; \'< 'i J 

One of the things that is especially criti- 
cisable in our present advance toward intellec- 
tual effort and progress in that direction, is the 
fact that we have no definite way, in any of the 
great universities of this country, in any of the 
colleges or academies, of instructing students 
in terminology as a preparatory study to the 
further investigation of the main question rela- 
tive to that which they desire to develop. 

It is bootless to say that an intelligent and 
comprehensive knowledge of the terminology 
of any subject must be acquired by any student 
before he can be versed at all in that particular 
thing. Therefore, if we hope to go far in this 
investigation of the Soul, we must have a ter- 
minology that we can use, and that we can 
understand. 

First of all, let us understand what the 
Science of Psychology is, and in the language of 
the Yankee, "in order to understand what it is, 



22 Applied Psychology 

it is better to try to understand first a little of 
what it is not." 

In the first place, it is not metaphysics. It 
is not mental philosophy. It is not the study of 
material essence. That is to say, the Science of 
Psychology does not relate primarily to the 
Mind, in any of its various aspects. It does not 
relate to the body in any of its aspects. It does 
not relate to the physical or material essences 
in any of their aspects. 

Psychology is primarily a study of that im- 
material thing, that we have learned to call the 
Soul. 

How shall we proceed to study this phe- 
nomena ? How shall we direct our attention to 
this particular subject — the Soul? We must 
study it from our present position. We are 
material beings. We are material essence. We 
have a Mind. We live, breathe, speak, act and 
are controlled to a large extent by the physical 
environment about us. 

Therefore, we shall study the Soul: 

First — through the material body. This 
may not, at first, seem very clear to some of us ; 
but the meaning will be clear when the thought 
is developed. 

Second — we must study the Soul through 
the Brain-Mind. That is to say, through the 
material Mind; and through the Mind-impres- 



Basic Terminology 23 

sional, or through the impressional part of the 
physical Mind. In this way we shall arrive at 
some truth. 

Therefore, you will understand that what 
we mean by the study of Psychology is the 
study of the Soul. 

Then, what do we mean by the science of 
Psychology? And, first, what do we mean by 
the science of anything? There is a great deal 
of misunderstanding today among students, 
and in general as to what science is. I have 
defined that for you many times ; those of you 
that have been here as students, but I shall de- 
fine it again. 

Science consists in the systematized and 
classified truths appertaining to anything. 
That is the definition of science in its most com- 
plete, abstract sense. 

You will understand, therefore, that sci- 
ence is not a generalization of opinion. It is 
not the consensus of opinion of a few individ- 
uals. It is the classification and systematiza- 
tion of truths relative to a given thing. 

So long as statements in regard to any- 
thing are theories, they can take no part in a 
science. Only that can become part of a sci- 
ence that has been demonstrated, by the hip-hest 
and most approved methods, to be the truth. In 
passing, permit me to say that if the human 



24 Applied Psychology 

family generally, had a better and broader ap- 
preciation as to what science is, there would be 
very much less difference of opinion respecting 
the various questions that are now before us. 

The Science of Psychology consists of the 
systematized and classified truths touching 
upon or related to the Soul, not the Human Soul 
but the Soul of the human being. I desire you 
to understand that there is a very great differ- 
ence between those two terms. We are wont 
to speak of the Human Soul. There is no such 
thing. There is the Soul of the human being, 
but not the Human Soul. 

Therefore, let us investigate this subject 
from the standpoint of an acquisition and sys- 
tematization of the truths that are capable of 
demonstration with respect to the Soul of a 
human being. 

In the first place, in no other relationship 
of human existence, do we so fully come to re- 
alize our incompetency, our limitations, as 
when we attempt to discuss, in material langu- 
age, the Soul ; when we come to attempt to con- 
.ceive Psychic things. Then, indeed, do we 
stand in the presence of that immaculate thing, 
as it were, with palsied tongue, for in the Psy- 
.chic realm there is no language that material 
tongue or material Mind is fully able to com- 
prehend and express. 



Basic Terminology 25 

But in an investigation of the subject, in 
finding out what we know of it, in learning 
what we can express of it, we must either agree 
upon the terms that we shall use, or we must 
expect to be continually at strife and difference. 

Language, whether English, Latin, He- 
brew, German, French, or what not, is most re- 
markably limited and defective. The best one 
can say of it is that it is bound up in the limita- 
tions of material existence, and must remain 
so. It can never even be abreast of latest 
thought; but is always dragging behind with 
the strugglers that are keeping up the rear. 

Language, especially the language of 
science, is — after all, nothing in the world but 
a matter of compromise ; a matter of consensus 
of opinion; a matter of consent to call things 
by particular names as they most peculiarly 
come within the purview of the impressional 
sense, that we call intuition. 

However, these things, considered as we 
are doing, furnish a clear and distinct means 
of understanding, in the beginning, of a dis- 
cussion like this, and such understanding is 
absolutely essential in order that all shall fully 
appreciate what is being said, and what is 
meant by what is said. 

All our woes, all our sorrows, all our dif- 
ferences in the general subject of religion, in 



26 Applied Psychology 

our concepts of humanity, in all our Psychic re- 
lationships of life, grow out of our failure to 
understand each other when we talk ; grow out 
of the fact that we are separated by linguistic 
misunderstandings. 

We are incomprehensible to each other be- 
cause we have no language medium by which 
we can be understood. Therefore, as we pro- 
ceed, we shall attempt to establish at each step 
a termmolog}^ about which we agree. At least, 
the lecturer will present to you his meaning of 
each term that shall be used, so you need not 
be at difference with him; provided you will 
understand the term to mean the same that he 
does ; or provided that you can tentatively con- 
sent to the meaning that he presents. 

Having reached the place that we under- 
stand what we are about to take up, that we 
are undertaking to construct or review the 
Science of the Soul, the very first question that 
presents itself to us is: What is the Soul? 

The word Soul has had more common use, 
I presume, than almost any word in our langu- 
age. You may read the most ancient litera- 
ture, you may even go back to the hierogly- 
phics, and you will find that the human family 
commonly used the term Soul. It was one of 
the most common words. It has been one of 
the most common words and has been a part of 



Basic Terminology 27 

speech so long as there is a fragment of his- 
tory of human beings ; and yet, today, there is 
a wonderful distinction and difference, and 
probably an irreconcilable dispute, as to what 
this word really means. 

You can understand that, what the word 
Soul really means is only the consensus of con- 
ception of the members of the human famliy 
using it. The word zvas not furnished to us 
originally. It was invented by the ingenuity 
of Human Mind. It is a product of imagina- 
tion. It came into being by an attempt to ex- 
press a thought that had welled up, as we say, 
inside of some human beino - ; until by the urge, 
he became physically able to form a syllable 
that gave meaning to his thought, and others 
about him grasped that intuitive sense and 
joined him in that thought. 

So the word Soul grew; but because this 
happened at different places on the earth's sur- 
face, a discrepancy, a difference with regard 
to it, came into existence, and when the people 
that grew up in these forms of imagination 
came together and began to use this word in 
common, they discovered that there was a dif- 
ference that they could not reconcile; because, 
incident and relative to all imagination there is 
prejudice, the desire to maintain that which 
has been imaged, rather than a desire to listen 



28 Applied Psychology 

to, hear and understand that which others have 
evolved, or even that which is true. 

Now let us review, for a moment, the 
various concepts that are held as to the word 
Soul. 

Ancient religions all have words that 
mean the same thing as body and Soul. 

All primitive people, in all parts of the 
world have had these two terms, body and 
spirit. The savages that once lived where we 
are now used terms that indicated the same 
as these words. 

The uncivilized people of ancient times 
used words that indicated body and Soul. In 
the jungles of darkest Africa today, where 
white men have only recently ventured, they 
find that the people living there have the concept 
of body and Soul. 

Christians generally, the world over, use 
terminology that indicate body, Soul and spirit, 
the belief in the triune. 

Spiritualists, in general, the world over, 
use the terms, body and spirit, and this is not 
intended to mean that they conform to sav- 
agery. It is only their form of concept, gen- 
erally, as touching the human being in this 
particular respect. However, justice dictates 
that I should say that the more eminent au- 



Basic Terminology 29 

thorities in spiritualism believe in the triune, 
and include the Soul. 

Psychologists, should at this time, con- 
ceive it in this form: Body, Mind and Soul. 

For the purposes of this course of lectures 
I wish to say that I shall apply this last order 
of statement as meeting definitely the results 
of our most recent demonstration, Body, Mind, 
Soul These in the order of our investigation, 
but in the order of their manifestation and 
power, Soul, Body, Mind. 

With this viewpoint, we find that from 
the material aspect we start with the Body ; and 
a little more removed shading into the mys- 
terious a little, we have the Mind, and going 
still further into the unseen, we have the Soul. 
As to the last we desire to make inquiry. 
What do we mean by the Soul ? 

We mean that the Soul is the essential, 
the indestructible part of a human being; that 
which we cannot conceive can die; that of 
which we cannot express death; that which, 
try as we may, we are entirely incapacitated to 
imagine can pass out of existence; the first 
cause of individual being, because it stands as 
the immediate cause of that which we know as 
individuality, that which we conceive to be the 
core, the unseen life, causing all physical phe- 
nomena that we are capable of witnessing or 



30 Applied Psychology 

apprehending as taking place. We could go 
further and reach the conclusion at this time 
that the Soul is that somewhat of life that 
stands between material man and his Creator, 
related to both, necessary to both. 

So far as our individual considerations 
and investigations are concerned, we should 
take up a very pertinent question at this junc- 
ture of agreement of terminology. 

Has the Soul a Mind? Again this strikes 
at once at the root of the doctrine of meta- 
physicians — mental philosophers, because, if 
the Soul has not a Mind, then, of course, all that 
they have said, with relation thereto, is as 
naught. Hence, this is a very pertinent in- 
quiry to us in all Psychic research and investi- 
gation. 

It has been the concept of all so-called 
psychologists up to this time, that the Soul is 
possessed of a Mind; and this, undoubtedly for 
the reason that they have observed the trans- 
mission of intelligence, from which the idea 
of thought is difficult to separate. They have, 
therefore, inadvertently held the unjustifiable 
position that, in the radiation of intelligence, 
the Soul is thinking, and is therefore possessed 
of a Mind. 

This position is not so strange when we 
remember that all knozuledge originally came 



Basic Terminology 31 

into recognition through the process of imagi- 
nation, and that imagination is the human side 
of intuition. That is to say, imagination sus- 
tains the same relation to the Human Mind that 
intuition sustains to the Soul. Imagination, 
however, requires activity of the Human Mind, 
while intuition only requires inactive receptiv- 
ity of the Soul of the human being from the 
Great Soul. 

In this connection it is well to remember 
that it is quite immaterial what we may be- 
lieve dogmatically as to the thought: "Angels 
are hovering near." It is quite immaterial 
what our experience has been as to the trans- 
mission of intelligence by decarnate souls ; it is 
quite immaterial how complex and intricate, or 
even mysterious, the experience of the human 
family has shown the transmission of intelli- 
gence to be — yet the fact stands out clearly 
that all we knozv has come into human cogni- 
zance through the medium of imagination. It 
makes no difference how many million times it 
may have been transmitted since it originally 
came; that does not change nor influence the 
channel of its coming. It must also be remem- 
bered that the Soul's only relation to the trans- 
mission of intelligence is the radiation of the 
substance of truth to memory. 

The Soul has been confused with the Mind, 



32 Applied Psychology 

because, forsooth, the Soul is intelligence. It 
has been referred to as a Mind by substantially- 
all psychologists, because the Soul is the im- 
mediate source of our intelligence. Yet you 
can understand that these erroneous concepts 
present no argument tending to sustain the 
theory that the Soul has a Mind, or has any- 
thing analogous to a Mind. 

Now what are some of the erroneous 
terms that have been used by psychologists to 
express this thought? For, by understanding 
the erroneous terms, we are more able to grasp 
the terms that should be used. 

You will find in history and literature 
relative to Psychology such terms as "subcon- 
scious mind," "subliminal mind," and "sub- 
jective mind." 

What is the objection to all such terms? 
The first objection is that all such terms de- 
clare the Soul to have a Mind. While the 
reference in all such terms is intended to be 
to the Soul, in reality it is to a Mind, and be- 
fore it will be legitimate to use such terms in 
reference to the Soul, it must be established 
that the Soul has, or is, a Mind, and since it 
clearly appears that it has not, and is not, all 
such terms should be abandoned. 

The second objection to such terms is that 
they indicate that the Soul is less than the Mind, 



Basic Terminology 33 

for with all of them there is the use of the 
term, "sub," which means under, less than, or 
below, and surely no psychologist, no human 
being of ordinary intelligence, would ever be 
willing to concede that the Soul is less than 
the Mind, for it must undoubtedly be true, if 
all intelligence is transmitted to us by intuition 
and recognized through the process of imagi- 
nation, that the Soul is parent to the Mind, 
and as such must be superior to it, so the term 
"sub" in this connection is wholly incorrect. 

But last of these objections, and the most 
forceful, is that such terms are too incompre- 
hensive to express that which is intended to be 
conveyed. All of them indicate this phenom- 
ena as being subject to, less than, or incidental 
to the Mind of man, the Human Mind, the func- 
tion of the human brain. This is a concept 
which, when viewed in all its nakedness must, 
at once, by its very terms, lose its place and 
importance with every individual using the 
terms at all. 

We must, therefore, understand that some 
term must be applied to the Soul that relieves 
it of this relationship, this subjectiveness to the 
Human Mind — and for this purpose it can be 
referred to as "intelligence," as "power," as 
"psychic intelligence," or by any of those terms 
which, in themselves, stand alone and related 



34 Applied Psychology 

to nothing that carries with it material limi- 
tations. We will understand, when we are 
talking further upon this subject, that when 
we use the words "intelligence,"-"power"- 
"psychic" we are referring to the Soul. 

As psychologists, when we use the word 
"Soul" we simply refer to that non-seen, intel- 
ligent entity that we conceive to be the primary 
individuality that is superior in all things to 
that which is material and limited by the ma- 
terial. 

By way of further inquiry, if what has 
been described is the Soul, then what is the 
Mind? For we must take these steps in the 
order in which they come. Mind is a function 
of the physical brain. 

That brings us to a consideration of what 
is meant by a function of the physical brain. 
Of course, students of anatomy and physiology 
will readily understand the statement, when we 
say that the brain, acting as an anatomic and 
physiologic organ, in some way produces Mind 
as a part of its operation. In other words, that 
the brain, or that portion of it which is con- 
structed for the purpose of producing Mind, in 
its operation produces Mind, just as completely 
and like, in every respect as all other organs 
of the body perform their functions, and pro- 
duce their results. 



Basic Terminology 35 

It is not hard for us to understand this 
when we refer to any other phase of functional 
existence, because we have learned, through 
long years of folk-lore, to understand, in an in- 
definite way, that the action of the heart, the 
action of the lungs, the action of the stomach, 
or the action of any other part of the body, just 
takes place ; that it is just a very common, ordi- 
nary affair; that there is nothing difficult, 
whatever, to understand about it; that it is all 
material. 

This is the general concept — the material- 
ists of the world have taught us that these 
things are accomplished by material power; 
that they are performed by a sort of discon- 
nected but relative chemistry. They do not 
seek to give us the reasons for the operations 
of those chemicals and their elaborations. They 
do not seek to tell us how these operations are 
performed, but only give us generally to un- 
derstand that they are simple, common and 
sublunar; that anybody ought to understand 
them. As a result, children with their zuon- 
derful imaginations, and their uninstructed 
Minds, grasp the fantasy that these things are 
easy to understand; never give the subject any 
more consideration during their lifetime and, 
therefore, continue to think that the functional 
activities of the stomach, heart, lungs, etc., are 



36 Applied Psychology 

just simple physical operations and that every- 
body understands them. 

However, I wish to interpolate this : The 
function of the heart is just as difficult to 
grasp, to know, and to consider as is the func- 
tion of the brain in that part of it that produces 
Mind. 

The function of the lungs, by which they 
take in the atmosphere, transmit it to the ma- 
terial elements of the body, and in this way 
act and produce gaseous compounds, is just as 
difficult to understand as that the brain, in its 
functioning, in certain parts of it, produces 
Mind. 

It is just as difficult to understand how 
the stomach receives and retains elements 
taken from the extraneous environment and 
delivers to them, from its walls, substances of 
chemical consistence that will disintegrate and 
preserve and free the elements contained in the 
ingested substances, thus furnishing the elab- 
orations out of which the organism, by its 
further processes, can build itself. 

When we stop to think of these things and 
think of the awesomeness of them, we are sim- 
ply stricken modest, because at once we know 
that in each of these wonderful functions we 
are standing in the very presence of eternal 
creation, because, in considering each of these 



Basic Terminology 37 

functions, we come to know that it is utterly as 
impossible for us, through our material es- 
sence, to understand hozv the stomach func- 
tionates, as it is to understand hozv the brain 
functiontes, and in its functioning produces 
Mind, with its zvonderful attributes, memory, 
sensation, consciousness, reason, passion, love, 
will, etc., and all the zvonderful phenomena that 
appertain thereto. 

So that, although it is somewhat difficult 
to understand, yet, by having striven for it, 
we have obtained a very complete congeries of 
phenomena regarding brain function in this re- 
spect that leads us to know that Mind is, after 
all, nothing more nor less than a function of 
the physical brain. 

Now what is the primary office of Mind? 
Can you understand that when Mind was pro- 
duced it was produced primarily for the use of 
the Soul? If the Soul had had no use for a 
Mind it would not have produced it. If it had 
had no use for a Mind, in an individual, it 
would have made the brain and constructed it 
to have gone on performing all the offices 
necessary without that one remarkable func- 
tion — Mind. The Soul, having produced Mind 
as well as all other functions of the human 
organism, for its use, continues to use it. 

The primary use of Human Mind is to re- 



38 Applied Psychology 

ceive intelligence from the Soul. This is called 
impression. Memory could not be constructed 
without impression. The intelligence received 
constitutes the substance of memory. It is im- 
pressed by the primary individuality — the Soul 
— upon a part of the brain to constitute mem- 
ory, the basis of Mind. 

Incidentally, this impression is accom- 
plished in precisely the same way in the brain 
and by the same energy to produce a Mind, 
that, acting through the brain and nerves, 
conveys the impression to the walls of the 
stomach, causing them to produce the elements 
necessary for digestion; the impression to the 
tissues of the lungs, causing them to produce 
respiration, and thus to receive atomic elements 
of the atmosphere and convey them in proper 
solution to the various fluids of the body, that 
they may continually enter into the construc- 
tion of the organism. 

The production of the Mind as a brain 
operation is no more wonderful than the func- 
tions of any of the various organs of the body, 
and is performed in exactly the same way, for 
you understand that the Soul, standing back of 
the body, as easily, as readily, and as neces- 
sarily, impresses the intelligence upon each 
atom of us to perform its office as it impresses 
upon the cells of our brain that which con- 
stitutes Mind. 



Basic Terminology 39 

If this servitude to the Soul is the primary 
office of the Mind, and it is the primary office 
of Mind to receive intelligence from the Soul, 
it is the secondary office of the Mind to re- 
ceive, through its senses, information as to the 
physical environment in which it lives, and to 
convey this information to the Soul. 

The Soul, you can understand, without 
this office, would be absolutely sight-less, 
smell-less, taste-less, hear-less, feel-less. That is 
to say, it would be without a single avenue by 
which it could receive any form of information 
as to this environment. 

If it were not for the fact that it is the sec- 
ondary office of Human Mind to receive infor- 
mation from the material side and to convey 
it to the Soul, the Soul of man would never be 
advised of this physical existence, for the Soul 
would have no avenue through which it could 
receive such intelligence. 

Mind has been referred to in many terms 
by psychologists. It has been suggested that 
it is the "objective" Mind, the "active" Mind, 
the "environmental" Mind, the Mind with some 
sort of limiting or qualifying adjective used in 
relation with it. Why should this be? Why 
should it ever have been? When you have 
used the word — Mind — you have used the most 
comprehensive term that you can use with re- 
spect to the human being, you have compre- 



40 Applied Psychology 

hended all that appertains to his intelligence 
materially; and when you have said — Soul — 
you have indicated all that appertains to his 
intelligence Psychically. When you have used 
the tzvo terms, you have said all, with regard 
to the intelligence of a human being, that can 
be said. 

As to the two phases of man's intelligence, 
in the further discussion of this subject, when I 
refer to the channel of original intelligence, 
you will know that I mean the Soul, and when 
I refer to Mind, you will know that I am re- 
ferring peculiarly and specifically to that func- 
tion of the human brain. 

My friends, in closing, permit me to say 
that my remarks have been necessarily aca- 
demic. They have been necessarily involved 
in terminology, and much of this discus- 
sion may have been dry to you, but it has 
been for the purpose of giving you an avenue 
of terms through which you may understand 
all that I shall say in the further discussion of 
Psychology. 

In closing, let me remind you of a won- 
derful fact — that it is possible to keep the Hu- 
man Mind open and ready always to receive 
this immaculate intelligence, coming at once 
through that individual center, the Soul, and 
beyond that, from the Great Soul of the uni- 
verse. 



LECTURE NO II. 
June 12, 1913. 

Attributes of the Soul 

Ladies and Gentlemen: — We desire again 
to pursue our investigation for the acquisition 
of knowledge relative to the Soul of man, and 
by way of 

RECAPITULATION 

I wish to say that the principal things we 
learned yesterday morning are that the Soul 
is the essential, indestructible part of man; 
that part of the human being which we cannot 
conceive can die ; the primary individuality. We 
found that the Mind is a function of the phy- 
sical brain, and that its primary office is to 
receive Psychic impressions, and that its sec- 
ondary office is to transmit information from 
the environment, or physical relationship, to 
the Soul. 

We found that the Science of Psychology 
is the systematic relationship of the truths of 
the Soul. 

The subject for this morning brings us 
to an investigation of phenomena, the most 
remarkable that it is within human capacity 
to consider: 



42 Applied Psychology 

ATTRIBUTES OF THE SOUL 

In attempting an investigation of this 
kind we are first confronted with this import- 
ant and vital question: How are we advised 
of the Soul — what means have we for knowing 
anything at all about the Soul? I am aware 
that it is a matter of common thought, that in 
some peculiar and indefinite way, that it is 
not necessary to consider ; we have knowledge 
of the Soul Most people rely for their knowl- 
edge of it upon what is told them, and they do 
not think that that, in itself constitutes any- 
thing remarkable, or requires that they make 
any particular investigation of the means of 
knowledge; but it will at once be apparent to 
the inquiring Mind that there is a way by which 
we have knowledge of the Soul, through which 
we can make inquiry; and if that is not a spe- 
cific and definite way, then our knowledge of 
it is wholly unreliable and perhaps does not 
amount to knowledge at all. 

It is very clear that the only means that 
we have of investigating the Soul is through 
the avenue of Human Mind. Indeed, regard- 
less of how much information, power, etc., our 
Soul may possess — so far as we, as individuals 
are concerned — our knowledge can only be 
commensurate with the acquisition of our 
Mind. In other words, all inquiry must be 



Attributes of the Soul 43 

prosecuted, all phenomena taken note of, 
through the Mind; and through that medium 
we must estimate, we must weigh, we must 
measure, we must ascertain the height, breadth 
and depth of all truth. 

We must, therefore, make some investiga- 
tion as to the Mind before we are prepared to 
investigate the Soul, for it is very clear, as an 
introductory proposition, that the Mind stands 
on this side of the Soul; that the Mind is the 
initiative agent through which we must act, 
and by means of which we must act in all in- 
vestigation. 

It is very apparent that any individual in 
attempting to handle any piece of machinery 
must understand it. You would not think of 
attempting the simple matter of running an 
automobile, a self-binder, a washing machine, 
or even a tub and wash-board without having 
a full and comprehensive knowledge of the 
machine that you are about to operate. It is, 
therefore, of the first importance that we know 
the Mind, in order that we shall be able to fol- 
low out scientifically its comprehensiveness, its 
deficiencies, its scope, its limitations and its 
abilities. 

Now in the first place we are overwhelmed 
with the proposition that the Mind is capable 
of being utterly and absolutely destroyed. 
Therefore, we are at the first confronted with 



44 Applied Psychology 

the phenomenon of the frailty of the Human 
Mind, with the fact that it is of the earth 
earthy; that it exists only when the machine, 
the brain, of which it is the function, acts in a 
manner at least approaching the normal; but 
if that machine is not reasonably normal, then 
Mind is in ratio lost, and when that machine 
is gravely abnormal, then Mind is gone — is ut- 
terly and absolutely lost. 

This is also true, if that part of the brain 
which produces the Mind or should produce it, 
by its proper function, is not operated by crea- 
tive energy to a sufficient degree of perfection 
to cause a Mind, which condition it is safe to 
illustrate and to understand in what we call 
idiocy. We also observe this phenomenon in 
that phase, under as many names as you desire 
to follow out, properly classified as brain de- 
generacy, or softening of the brain, and by 
these means Mind may also be wholly lost; 
which proves to us in the beginning, the insta- 
bility of Human Mind. 

As to its parts, the Human Mind is pos- 
sessed of certain attributes, each of which in- 
dicates limitations; each indicating that it is 
peculiarly of this environment, or does not 
transcend the physical relation ; does not in any 
respect, transcend the laws of physical being. 
That is to say, Human Mind has the power to 



Attributes of the Soul 45 

conceive the existence of a set of circumstances, 
that may or may not exist. This is the opera- 
tion called imagination. It is also the opera- 
tion of induction. It is limited to human ca- 
pacity. 

Mind has reason — comparison. For 
reason consists in comparison. Reason con- 
sists in taking that which we know — and com- 
paring that with something else that we know ; 
or taking two things that we know and by com- 
parison and imagination, inducting a proposi- 
tion that we may or may not have known be- 
fore, and that may or may not be true. There- 
fore, you will understand that reason consists 
wholly in comparison, aided by imagination; y 
and reason is peculiarly a human trait, a hu- 
man attribute, an attribute of Human Mind. 

The Human Mind is capable of deduction 
— intuition. That is to say, intuitional impres- 
sion. More of this later. This in passing, I 
desire to say, proves the Mind's relationship to 
a Power that is superior to it, and that causes 
it to be. 

Now the Mind, with these attributes, pre- 
sents for our consideration a dual aspect. In 
the first place, it is limited to a physical exis- 
tence, and in the second place, presents an at- 
tribute not physically limited — the power of 
deduction — intuition. Mental philosophers 



46 Applied Psychology 

have undertaken to make a difference and dis- 
tinction between deduction and intuition, but 
there is nothing to the fancy whatever. De- 
duction is intuition. 

Inductions are always limited in their cor- 
rectness to the power of the Human Mind to 
comprehend the subject to which the Mind is 
directed; are limited by the power of the Mind 
to compare, to inquire, to imagine; and the 
Mind thus failing in comprehnsiveness of 
scope, generally fails to take into any single 
consideration all of the elements of it; and 
therefore, inductive conclusions are substanti- 
ally always erroneous; and this accounts for 
the fact that the vast lore of human informa- 
tion, the great tomes that are laid away in our 
libraries, reek with junk of an intellectual char- 
acter, simply because, as I said yesterday, all 
knowledge has come into cognizance through 
the avenue of imagination; and the human 
family has not yet learned much deduction. It 
has not learned the frailty of induction. It has 
continued to induct propositions, which it 
chooses to call theories. It has chosen, by the 
processes of induction, to construct thought 
castles, which may or may not be supported bv 
truth. 

The Mind's knowledge is only such as it 
can obtain by the process of inquiry. In other 
words, that which we know, we have been com- 



Attributes of the Soul 47 

pelled to learn by inquiry. We came into this 
world without any Mind knowledge at all. We 
instantly begin a process of inquiry. We in- 
stantly begin to store our Minds. We instantly 
begin image — ing and it has become a trite 
saying, "the wonderful imagination of the 
child." The reason the child is possessed of a 
wonderful imagination is because he has so 
many things about which he must inquire. He 
has not yet learned his limitations and in his 
struggles to know, he is rife with imagination. 
As the years go by, and as by experience he 
becomes wiser, that is to say, as by experi- 
ence he comes to know better and better his 
limitations, he ceases more and more to revel in 
that form of inquiry which we call imagination ; 
and learns more and more to use that quality 
that we call reason ; 'that is to say — comparison 
of all that is presented to him by and with 
those things that he has come to believe to be 
true. 

The principal attributes of the Human 
Mind are limited to that which is imperfect. 
Instead of using the word "principal" perhaps 
I should say the greater number of the attrib- 
utes of the Human Mind. However, I mean 
the principal attributes considered from the 
number of its attributes, and these are peculi- 
arly prominent by the fact that they are lim- 
ited to the physical existence, and that only. 



48 Applied Psychology 

How shall we test the attributes of the 
Human Mind ? How shall we proceed mentally 
to inquire into and test whether these attributes 
are limited or not ? There is but one way that 
I can conceive that this mav be done. It will 
be seen at once that in order to test an attribute, 
we must try to conceive whether or not that at- 
tribute could be perfected. That is to say, 
whether that attribute, no matter how weak it 
may be in its presentation, could be multiplied 
to perfection; that is, could that particular at- 
tribute, by any process of reasoning, be con- 
ceived to become perfect? That is the test of 
the value of every attribute; and that is the 
test also of whether it purely and simply apper- 
tains to physical existence; or whether it is 
superior to this physical, environmental ex- 
istence. 

Now, let us see by this form of inquiry, 
which of the attributes of Human Mind can be 
multiplied to perfection. That is to say, let us 
see which of them may be perfected — which of 
them it would be possible to perfect. 

We shall begin with that attribute — 
reason — about which so much has been said, 
and go on through the list. 

Reason — The scientists of the world have 
run mad on this subject. Reason has been ex- 
alted above all other attributes. Students of 



Attributes of the Soul 49 

our great universities and colleges have been 
taught that reason is the most superior quality 
that a human being can possess ; and every in- 
dividual that starts out with the ambition to ac- 
quire learning becomes exceedingly proud of 
the fact that he is learning to reason. He longs 
for that dream. He struggles for that chimera 
day and night, seeking and struggling to know 
how he shall increase and perfect his reason. 

Now, let us see ! Can reason be made per- 
fect? What shall reason be compared with in 
the last analysis? If knowledge is perfected, 
where is the scope for reason? So soon as an 
individual arrives at knowledge, he ceases to 
have the power to reason, because there is no 
possibility of comparison; and without com- 
parison there is no reason. So we find reason 
is limited to the Human Mind — the Mind that 
cannot know perfectly, that must be limited in 
its knowledge. 

Imagination — If you had perfect knowl- 
edge, what would be left for imagination ? And 
to perfect imagination would be to make it pos- 
sible to what? It cannot be conceived. You 
cannot think of a perfect imagination; because 
the very thought immediately brings to your 
Mind the fact of perfect knowledge, which 
would leave no room for imagination; would 
leave nothing to be imaged about. 



50 Applied Psychology 

Ambition — Could you have perfect am- 
bition ? There would be in the last and ultimate 
nothing to acquire, and therefore, nothing to 
be ambitious for, so that ambition is an impos- 
sible concept in the last analysis. 

Pain — In its ultimate analysis, is anni- 
hilation. Therefore, it could not be perfect. 
You could not experience perfect pain. 

Anger — In its last analysis is destruction. 
Therefore, you could not perfect anger. 

Hate — In its last analysis is destruction. 
You could not perfect hate. 

Jealousy — Is destruction. You do not 
have to wait for the last analysis. 

So you will see that Human Mind, in its 
principal attributes, is limited to imperfect 
concepts of a purely mental, physical, limited 
existence. But Mind has other attributes, and 
these may be multiplied to perfection. These, 
it is easy to see, may be perfected. That is to 
say, the Mind has presence, which, multiplied 
to perfection, is omnipresence, or all presence. 
It has power, which multiplied to perfection is 
omnipotence, or all power. It has knowledge, 
which, multiplied to perfection, is omniscience, 
or all knowledge. It is capable of love, which 
multiplied to perfection is perfect love, or crea- 
tive intelligence. 

These qualities prove that the Human Mind 



Attributes of the Soul 51 

is the product of, and is related to the Soul of 
man, provided we can first prove that the Soul 
of a human being is possessed of these qualities 
in greater degree than the Mind and that it is 
not possessed of any of the limited attributes 
thereof, and this brings us to a consideration 
of the attributes of the Soul, and first, to a 
consideration of the attributes which the Soul 
does not possess. 

I cannot refrain, at this point, from sug- 
gesting that the fact, that the Soul has not 
these attributes, has had small influence upon 
the human family, because it is the general and 
common conception that the Soul does have 
these attributes, and yet it is self evident, and 
its most profound argument is its simplest 
statement, that it is absolutely incapable of 
possessing, either potentially or absolutely, any 
of the qualities that I shall name. 

The Soul is not possessed of the quality or 
attribute of reason, because it has not the power 
or quality 6f inquiry. It has not the power to 
compare. It only knows. It is intelligence, 
and being intelligence, it does not functionate 
as does the Mind, but it just knows. It just has 
intelligence; it just receives and transmits in- 
formation. It is as readily susceptible to an 
error as to truth. It knows no difference be- 
tween a lie and the truth. It is utterly and 
absolutely incapacitated to reason: 



52 Applied Psychology 

First — because it is not of the earth earthy 
' and therefore is not bound by the limitations of 
that zvhich is material; 

Second — because it is potentially like a 
~ Power that could not reason, because it abso- 
lutely knows. It does not have imagination, 
because that requires inquiry — investigation. It 
is without the capacity to perform that func- 
tion. It is incapable of being destroyed. Its 
existence is eternal. Its maintenance is pro- 
vided for. There is absolutely nothing it can 
acquire, and therefore, it is utterly and abso- 
lutely without the power or quality of ambition, 
existing without the necessity for it. It is ut- 
terly and absolutely incapable of pain, anger, 
hate, jealousy, because all tend to destruction, 
and its life is eternal. Its pozver is potentially 
absolute. It is incapable of death. 

And this brings us to a consideration of 
those qualities of the Soul; those attributes 
that are capable of being multiplied to perfec- 
tion, if it is possessed of such, and we find that 
it is. 

Soul has presence, and therefore, has poten- 
tial omnipresence. It has power, which I have 
told you is telekenetic, or kenetic energy, and 
this, multiplied to perfection is omnipotence. 
It has knowledge, and this, multiplied to per- 
fection is omniscience. And it has the quality of 



Attributes of the Soul 53 

love, the potential quality of perfect love, 
which, multiplied to perfection is creative in- 
telligence. 

And we have found through the study of 
Chiropractic, my friends, that, as remarkable 
as it may seem, this Soul of yours is constantly 
creating you, and must continue to do so until 
adverse anatomic and chemic circumstances 
shall render it no longer possible. 

If these attributes just named were each 
multiplied until they become absolutely per- 
fect, they would constitute the Great Soul of 
the universe — the God. Therefore, we find the 
Soul of man is possessed of the potential at- 
tributes of God, and that it has created for 
itself a Human Mind, upon the tablets of which 
it has impressed these same potential attributes 
in less quality, I grant you, but nevertheless, it 
has implanted them there for the use and glory 
of man in that they prove his relationship to 
the God — his Creator. 

I think there is no individual that would 
question the fact that God is omniscient, omni- 
potent, omnipresent, and possessed of love in 
its perfect sense, or creative power; that God 
is all these in their perfection. All of our ideas 
of perfection are drawn from thoughts of God. 
Outside of our thought that God is perfect, we 
know no thought of perfection. We are utterly 



54 Applied Psychology 

incapable and incapacitated to conceive perfec- 
tion disrelated from the God of the universe. 

I think it will follow as absolutely conclu- 
sive, by the simple and wonderful process of 
deduction — which is the intuitive conception of 
universal law and nothing else — that the Great 
Soul, having these four qualities I have named, 
in perfection, is not possessed of other attrib- 
utes. That is to say, the possession of these 
four attributes in their perfection, comprehend 
the universe and leave no room for attributes 
necessarily less and opposed in their nature; 
and, therefore, I declare to you, my friends, 
that it is absolutely inconceivable that God 
could be possessed of reason. God's knowledge 
is perfect. There is nothing to reason about. 
God could not have imagination, because there 
could be nothing to image. All things exist in 
God ; God in all things. There is nothing God 
could attain to, and therefore, ambition is im- 
possible. Nothing for God to be angry about, 
because anger is to recognize inability, short- 
coming, incapacity, and therefore, the concept 
is impossible. God could not hate, because hate 
is based upon a lack of comprehensive knowl- 
edge. God could not suffer, because pain is 
only the result of improper action, and having 
all of the qualities that I have mentioned in 
perfection, God could not act improperly. God 



Attributes of the Soul 55 

could not be sorrowful, because sorrow is the 
recognition of shortcomings; the recognition 
of something that is about to be done that we 
do not want done, or something that has been 
done that we did not want done; the recogni- 
tion of incapacity, which cannot be ascribed to 
God. And jealousy only indicates a lack of 
perfection, a lack of knowledge, a lack of con- 
fidence, which God could not have, and the fact 
that God cannot possess these qualities, but is 
the other qualities — is omnipotence — is omni- 
science — is omnipresence — is perfect love — is 
creative intelligence and power, proves that the 
Soul of man is the product of the Soul of the 
universe, and is potentially like that Great Soul, 
and is related to and is of that Great Soul. 

Now there are some simple lessons that we 
should learn from these facts, for without the 
lessons which apply to us in our everyday walk 
and conversation, investigation of a subject of 
this character is absolutely without value. But 
this is the wonderful and far-reaching and 
comprehensive fact that every human being 
must come to realize; that the Soul is not pos- 
sessed of the power to reason. It is incapable 
of determining in any manner whatever, truth 
from error, and therefore, it reflects to us every 
instant of our existence the error that we have 
permitted to be transmitted and impressed upon 



56 Applied Psychology 

it, for you must remember that from the God 
side the Soul receives impressions that are im- 
maculate, but from the environmental side it 
continually receives impression that is truth, or 
error, as it comes, and that we could never 
have an incorrect or erroneous concept if we 
continually brought into our Minds and trans- 
lated into our thought and walk and conversa- 
tion the truth that is continually being trans- 
mitted to our Minds from the God side of our 
Soul, and that our errors, our shortcomings, 
our failures to accomplish, to do that which we 
should do, exist because we have permitted to 
be transmitted through our Minds to our Souls 
error and untruth. And because of these facts 
our physical bodies have suffered throughout 
the ages of the history of the world, and before 
histories were written. The physical body has 
suffered anatomically; that is to say, as to its 
structure; physiologically, that is to say, as to 
its function; hereditarily, that is to say, by in- 
heritance from ancestors that have erred pre- 
ceding us. 

Physical Mind has suffered thus, suffered 
and will continue to suffer until we have un- 
loaded from it the burdens of error; until we 
have so arranged it that there is continually a 
stream of holy truth, coming from the God 
side, and also from the environmental side, and 



Attributes of the Soul 57 

being translated into the warp and woof of our 
beings, and until such time will we be obsessed 
by all shades and forms of insanity, occurring 
under those names that are commonly known 
and recognized in the terminology of disease, 
and under the additional names of fear, anger, 
hate, sorrow, jealousy, and all other attributes, 
which, in themselves declare that they are 
solely and only of this environment. 

The great lesson, therefore, for us to learn 
is that our Mind should stand like a sentinel at 
the gateway of entrance to the Soul, and con- 
tinually watch that nothing shall enter therein 
but the absolute, holy and immaculate truth, in 
order that our Bo'dies and Minds may continu- 
ally develop in conformity with that which 
can be multiplied to perfection. 



LECTURE NO. 3. 
June 13, 1913. 

Suggestion 

Defined — Applied 

Ladies and Gentlemen : Suggestion is one 
of the important subjects of this, and all times, 
but before we take up that subject this morn- 
ing, let us review a few of the thoughts of our 
lesson of yesterday morning and by way of 

RECAPITULATION 

We found, by the deductive process used, 
that a human being is possessed of a Mind, the 
greater number of the attributes of which pro- 
claim it to be limited to physical existence. But 
we found it also possessed of qualities that 
proclaim its relation to the Soul, because these 
qualities are capable of perfection. 

We found the Soul to be possessed only of 
attributes that can reach perfection, and by this 
form of deduction we reached the conclusion 
that the Soul is not human, but is related to, is 
of, and is like the Great Soul, which is perfect 
knowledge, perfect power, perfect presence, 
and perfect love, or creative intelligence. 



Suggestion 59 

We learned that the first office of the 
Mind of man is to receive Psychic impression 
and translate it into physical action and intelli- 
gence; and that it is the second office of the 
Mind to inquire into physical things, receive 
physical information, and transmit it to the 
Soul, and translate it for the Soul. These de- 
ductions bring us, step by step, to the subject 
of the lesson this morning. 

SUGGESTION. 

Generally speaking, the world at large has 
a very inadequate knowledge of suggestion. It 
is the general concept that when one speaks of 
suggestion with relation to Psychic subjects, 
he is talking about that which is mysterious 
and occult; that he is referring to somthing 
that is apart from the usual — ordinary, and in 
the sense that we have learned to use the term 
— common. 

This is not true. In all the intelligent re- 
lationships of man, there is nothing so abso- 
lutely common and general as suggestion. It is 
that with which we come in contact upon our 
first entrance into this environmental existence, 
and it is the last recognition we have of this 
material life, when its shadows are about to 
close upon us. 

Suggestion is commonly held to be not 
only mysterious, but to be a circumscribed and 



60 Applied Psychology 

limited thing, used very seldom, and only by a 
very peculiar set of professional people, and 
that it does not apply to our everyday thought, 
conversation and life. No concept could be 
more erroneous. 

It is also thought that, whenever there is 
an endeavor, an effort to suggest, suggestion 
is accomplished. This is also erroneous — as 
erroneous as it is possible to conceive. 

Speaking from the standpoint of Psy- 
chologic things, a suggestion is the transmis- 
sion of intelligence through the Mind to the 
Soul, in such manner, that it is evolved into 
Human cognizance. From the standpoint of 
biologic things with reference to human be- 
ings, it is the transmission of intelligence, 
though the seat of unconscious sensation to the 
Soul and the conveyance of intelligence and 
energy through the nerve system to any or all 
parts of the organism. 

You will understand therefore, that it has 
many and varied aspects ; many that ordinarily 
we have not paused to consider ; many that we 
have not thought of; and many that we have 
not the basis or preparation to have thought 
about. 

First — I desire to call your attention to 
that wondrous phenomenon — and the students 
of the human body will more particularly grasp 



Suggestion 6i 

this thought than those that have not been so 
continuously in that form of work — that the 
primary form of suggestion that we pause to 
consider, and I think the most important form 
of suggestion that we may consider, is the 
transmission of intelligence from the cells of 
the Body to the Soul. This form of intelligence 
in passing through the brain may produce con- 
sciousness of it, or it may only produce vibra- 
tion that is not sufficiently marked to produce 
consciousness. 

Now I am sure that every auditor this 
morning knows that the body is composed of 
cells ; that all animate cells are in relation with 
nerve threads that are, at the other end, at- 
tached to, or extend from the brain, and that in 
some way — which we are not fully cognizant of 
■ — the Soul is in immediate relation with the 
brain end of all nerves; that through and by 
means of this wonderful machinery each cell 
of the body — so long as it is normal or ap- 
proaches the normal — is continually in position 
to suggest its relationship to its fellows and its 
condition, to the Soul. 

I wish to impress you, if I can, with the 
wonderful value of this thought, as to the 
strength, health and vigor of your Body, and 
as to an understanding of your adverse phy- 
sical and mental conditions. 



62 Applied Psychology 

Second — Suggestion consists in the trans- 
mission of any form of intelligence, extraneous 
to the Body, from this physical environment to 
the Soul. 

It will be seen that we obtain general in- 
formation of these forms of transmission by 
and through the means of that which we call 
common sensation. 

By common sensation we are also ap- 
prised of irritation, that is to say — application 
of any form to our bodies, or through our 
bodies, in such manner as to cease to be pleasant 
to us. This, of course, might apply to common 
sensation produced in any manner, but is more 
specifically referred to atmospheric disturb- 
ances; cold, heat, and to the various other 
things that we can feel. 

Then, as to the special senses, as we are 
pleased to call them — to take them out of the 
category of the ordinary — we have that won- 
derful vibration of the optic nerves and brain 
reaching the Soul in the form of that sugges- 
tion that we call seeing; another vibration, as 
miraculously performed, through the auditory 
nerves and brain, reaching the Soul in the form 
of that suggestion that we call hearing ; still an- 
other, reaching the Soul through the olfactory 
nerves and brain in the form of that sugges- 
tion that we call smelling; and lastly a vibra- 



Suggestion 63 

tion that reaches the Soul through the gustatory 
nerves and brain in the form of suo-p-estion 
that we call tasting. 

And still further, by combination of these 
senses we have conveyance of specific sugges- 
tion by affirmative signs, such as: gestures, 
facial expression, signs, tokens, representa- 
tions, etc., all of which require, on the part of 
the individual receiving the suggestion, the use 
and operation of that wonderful department of 
intelligence called memory. 

Of these signs, tokens and symbols, I de- 
sire to call attention especially to that called 
writing or printing. I am certain that very 
few individuals think when they pick up a book, 
a periodical, or any kind of written or printed 
matter to read, that they are preparing them- 
selves to receive suggestion, and yet that is 
true. This is no less true of the examination 
of pictures, signs and tokens. 

Again we have suggestion, conveyed 
through the immaculate medium of speech. This 
requires the use of practically all of the senses 
at the same time; and is immaculate, in that 
human beings are the only creatures that are 
able to perform that wonderful phenomenon in 
the transmission of independent intelligence. 

The lesson we are to learn at this juncture 
is, that all this wonderful phenomena fails of 



64 Applied Psychology 

its office; and ceases to arise to the dignity of 
suggestion to us: unless intelligence reaches 
and impresses itself upon the Soul understand- 
ingly; and in such manner as to be evolved 
above the threshold of our consciousness. 

As to the application of suggestion, be- 
ginning from the least and going to the greatest 
I would remind you : 

First — That the power of suggestion 's 
the one and only means that we have for build- 
ing that wonderful agent that we continually 
use, called memory. Without suggestion it 
would be utterly and absolutely impossible to 
construct memory. I cannot pause to go into 
illustrations of this; but only wish to say that 
this method is most appropriately and valuably 
applied to children of all ages, from thirty sec- 
onds to seven hundred years or more — if such 
age is attained. 

Second — Suggestion is exceedingly im- 
portant for the transmission of intelligence 
from an individual's Mind to his Soul, and 
than this there is no more valuable office in 
our every-day walk and conversation- This 
has received the name, in the Science of Psy- 
chology — auto (self) suggestion. 

A great many people think that in order to 
apply this wonderful method, they must sit 
down in some quiet place apart ; that they must 



Suggestion 65 

go into their closet and close and lock the door ; 
that they must pull down the shades of their 
bedroom windows and go into "the silence"; 
that they must withdraw themselves from the 
busy world in order to give themselves sugges- 
tion. My friends, there is not a moment of 
your waking hours that you are not busy with 
the transmission of self-suggestion. 

It is an utter impossibility to check the 
stream of auto-suggestion that is constantly 
reaching your Soul through your Mind. There- 
fore, when we speak of auto-suggestion being 
the most wonderful means for individual im- 
provement we do not mean that you shall sug- 
gest more to your Soul, but that you shall only 
suggest that which is fit and proper; that you 
shall make your Mind a winnower of that 
which shall be transmitted. 

Third — Suggestion is used for the com- 
munication of intelligence from the Mind of 
man to and through the Soul of his fellow-man 
to his Mind. We are wont to think that we talk 
to each other from head to head; that we talk 
to each other from Mind to Mind; but that is 
not true. When we give from self to another a 
suggestion — if that suggestion is received — it is 
the transmission of intelligence from the Mind 
of the suggester to his Soul and thence to the 
Soul of the receiver, in such manner as to evolve 



66 Applied Psychology 

and be impressed in his Mind as either con- 
scious or unconscious memory. If conscious, 
it is a present reality. If unconscious, it re- 
mains and may evolve into consciousness, as 
though an independent or original thought. 

Now incidentally, and as an important les- 
son, this must be remembered : the Soul always 
conveys to the Mind all the information that 
the Mind will receive — and always gives back 
to the Mind, everything exactly as the Soul re- 
ceived it, absolutely unchanged. 

Regarding the law of suggestion, psycholo- 
gists of all ages, and especially our modern 
psychologists, have been at great variance ; and 
this for the reason that nothing arising to the 
dignity of the Science of Psychology had been 
evolved or formulated until very recent times. 
The first expression of the Science of Psycholo- 
gy was — "The Law of Psychic Phenomena," 
that Thomson J. Hudson published to the world 
in 1893. 

Hudson and other psychologists that wrote 
in his day, and since, have made some very re- 
markable mistakes in their application of the 
law of suggestion, to which I desire at this time 
to call attention. 

They announce that the Soul — to which 
they have referred as the subjective mind, the 



Suggestion 67 

sub-conscious mind, the subliminal mind, etc., 
is always amenable to control by suggestion. 

That is absolutely not true. If it were, our 
Mind would not be the sentinel at the gate; 
would not be the censor to prevent the entrance 
to the Soul of that which it should not permit. 
To proclaim that true, would be to say that the 
avenue of transmission of intelligence from this 
environmental existence to the Soul is always 
wide open — unguarded ; which the experience of 
every individual demonstrates is not true. 

The Soul is amenable to control by sugges- 
tion : i !j 1 ' i J 

First — When the brain is functioning 
with sufficient normality to transmit vibrations 
— from the physical environment to the Soul — 
in such manner that they will be evolved into 
the Mind as conscious memory, and then only. 

Second — The Mind being able to transmit 
intelligence and receive impression, the Soul is 
amenable to control by suggestion, unless the 
Mind refuses to receive or transmit what is pre- 
sented. 

Third — The Soul is amenable to control 
by suggestion, from the extraneous environ- 
ment through the medium of common and spe- 
cial sensation ; and from the cells of the organ- 
ism, in what, for want of a better term, we shall 
call — unconscious sensation — the means by 



68 Applied Psychology 

which the Soul is constantly informed as to the 
condition of each animate atom of the body 
when the brain and nerve system are sufficiently 
normal to be in communication with the seat of 
sensation, without which communication it 
would be unadvised as to the health and would 
not know when it must withdraw from the clay 
that it can no longer animate. 

So we must remember, at this juncture, 
that the Soul is not laid bare to this world. The 
Soul has at its threshold the human organism., 
which through its Mind, through its common 
and special sensation, and through its uncon- 
scious sensation, protects the Soul, so long is 
the material remains animate, and through 
these avenues advises the Soul of the body's ad- 
verse chemical consistence. When adverse con- 
ditions render these agencies no longer able to 
protect the Soul, it withdraws from the influ- 
ence of the physical environment, by the pro- 
cess called dissolution — death. 

In a specific sense, there are two ways of 
giving suggestion : 

First — To one that knows it is being 
given and is willing to receive it. This includes 
suggestion from the organism, such as I have 
spoken about in relation to the physical environ- 
ment, etc., but especially, specific intelligence 
conveyed by means of written and spoken 



Suggestion 69 

words, gestures, signs and tokens. This char- 
acter of suggestion may be given positively, 
affirmatively, and in the form of direction or 
command. 

Second — Suggestion to an individual 
without his knowledge and consent, which may 
be the conveyance of specific information from 
his organism, through the medium of sensation 
of all kinds, and by written and spoken words, 
gestures, signs and tokens. 

In Psychology we deal particularly with 
these two forms of suggestion. 

In the department called Hypnotism, the 
individual must always know that he is receiv- 
ing and be willing to receive the suggestion, 
and the suggestion must be given in the form 
of a direction or command. 

In the department called Telepathy, the in- 
dividual must not know that the suggestion is 
being given, and the suggestion, must always be 
given in the first person singular, "I" as 
though the individual himself spoke. 

To illustrate the mode of suggestion in Tele- 
pathy: I was once in Washington, D. C, and 
found myself with barely enough money to pay 
my hotel bill, and with less than enough to get 
from there to New York, where I was going. 
I made up my mind that I would cash a check 
at a bank on Pennsylvania Avenue. I did not 



jo Applied Psychology 

know a banker there, and I did not know an in- 
dividual in Washington. I sat down and waited 
until the impulse came to go a certain direction ; 
then went down the street in that direction; 
presently I felt impelled to go into a certain 
bank — I had been a banker, knew the rules of 
banking, and knew what a ridiculous thing it 
would be for a stranger to ask that a personal 
check be cashed without identification and en- 
dorsement. I had a small draft to have cashed. 
I took the draft out, approached the cashier, 
introduced myself to him, endorsed the draft 
and laid it down, telling him that I wanted it 
cashed. That much I did with his knowledge 
and consent. He picked up the draft, smiled, 
and as he was smiling and reading the draft, I 
was holding over him, on him and in him this 
thought: "Well, this draft is all right, I will 
cash it." "Well," is a term of compromise, and 
if you have ever noticed, at the end of a discus- 
sion or contention the one convinced, or yield- 
ing, will nearly always say: "Well, alright 
then," — finishing with terms of acquiescence. 
So I held this thought as and for the cashier — 
"Well, this draft is all right, I will cash it." 
Pretty soon he looked up and said : "Well, this 
draft is all right, I will cash it; but, of course, 
you know that it is unusual." So he wrote his 
O. K. across the back of the draft. Then I said 



Suggestion 71 

to him: "I will need some more money. I 
wish to have a personal check for so many dol- 
lars, (naming the amount), cashed." Then 
without waiting for him to reply I walked 
across the lobby, presented the draft at the win- 
dow, got the money, came back, and he said: 
"Why, Doctor, this is absolutely unheard of." 
I replied that I knew it was, but that the emer- 
gency was great, and then I went on and ex- 
plained to him who I was, where I was from, 
and the nature of my embarrassment. And 
right here I desire to call your attention to one 
important thing: unless you are absolutely 
honest in the transaction, you cannot succeed. 
Then I walked over to the center of the lobby 
to a desk, counted my money and remained en- 
gaged for sometime. While standing there I 
was holding this thought over, on and in the 
cashier : "Well, he is all right, I will cash his 
check." I had become so passively concentrated 
as to have lost for the time all consciousness but 
that thought. I do not know how long I stood 
there* Finally someone said: "Doctor!" I 
looked around and saw the cashier standing 
near me ; he had come out into the lobby. Touch- 
ing my arm, he said : "Excuse me ! — Well, you 
are all right, I'll cash your check." He put his 
endorsement on the back of my check and I went 
over to the window and got the money. 



J2 Applied Psychology 

Notice the importance of the transaction 
and the form of language used in the sugges- 
tion: the first person, singular, as though he 
were speaking; not as though I spoke, but as 
though he spoke ; as though he was making up 
his Mind to do that which I wanted him to do; 
as though he was stilling his Mind and infusing 
confidence into it that the transaction was all 
right. 

So much for the two forms of giving sug- 
gestion. We now come to a consideration of 
the modus operandi, or plan of giving specific 
suggestion. 

First — Secure conditions in yourself and 
to accomplish this rid yourself of all that is self- 
ish, unworthy and untrue. Then proceed to ob- 
tain, step by step, the following conditions . 

Second — Have the individual come to you. 
If you cannot secure him to come to you, then 
have him do something at your request. For 
instance, you go into the place of business of an 
individual to whom you wish to give a specific 
suggestion, and after you have talked with 
him a while, as he sits in his office with all the 
smugness possible, if you wish to succeed, you 
must manage, before you come to the point of 
offering the suggestion, to have him get up and 
do something for you, if it is no more than to 
walk across the floor and hand you a chair, or 



Suggestion 73 

do you some little courtesy — it makes no dif- 
ference what — so long as at your request he 
does something for you. Then, having secured 
your condition, give him the suggestion. 

As to those that are contemplating a doc- 
tor's career, I desire to say in this connection, 
that you will find it very frequently necessary in 
your work, to use this plan. For instance, an 
individual is lying in bed, and has the attitude 
that he cannot get up. You are going to have 
him get out of bed. You are going to put him 
on your table for the purpose of attending to 
the needs of his body. His concept of it is that 
he cannot get up. Therefore, you must get him 
to do something for you before you give the 
final suggestion to him to get up. It is quite 
immaterial what he does if it is nothing more 
than at your suggestion to turn his head, raise 
his arm and extend it, put his foot down, draw 
it up, or some incidental thing like that. When 
he has performed at your request one thing 
that he thought he could not do, he is ready for 
you to proceed with the suggestion that he 
arise, and it will surprise you how quickly the 
individual will grasp the thought that he is able 
to do so, and will come to the proper attitude to 
take any suggestion you desire to offer, what- 
ever it may be. 



74 Applied Psychology 

Third — You should obtain absolute confi- 
dence on the part of yourself and the subject. 
Never undertake to give a specific suggestion 
until you have established in your mind abso- 
lute confidence in yourself as to that thing. You 
will understand that this is incidental often to 
relieving yourself of anything that is untoward 
and improper. 

Let me bring your attention to this fact, 
especially the young people. If you will observe 
this statement carefully, you will never get the 
"mitten." Before you "pop" the all-important 
question, if you will wait until you have estab- 
lished absolute confidence in the dear one's mind 
and yours, you will never be disappointed. 
Never ask an important question of that kind 
without proper thought and preparation. It is 
always unadvisable. 

Fourth — The next step is even more im- 
portant. You must not only become absolutely 
confident, but you must secure the other indi- 
vidual to become absolutely passive. Absolute 
passivity is, for the moment to cease to think. 
Willingness is often confused with passivity. 
Willingness always precedes passivity which 
could not be attained if it did not prepare the 
way. 

This matter of passivity is a very impor- 
tant one to the human family, and one very dif- 
ficult to attain. The Yoga or Hindu fakir 



Suggestion 75 

spends the half or more of his lifetime in teach- 
ing himself to be absolutely passive under any 
circumstance. 

If you would be passive, you must cease to 
expend mental effort. That is, you must cease 
to offer to control your mind or your body in 
any of its parts. You must be as one utterly 
without power. 

Professor Edward B. Warman tells a story 
to illustrate this, of which I am very fond. He 
says that on the New England coast there is 
a lighthouse many miles from the mainland, on 
a little rocky island absolutely without vegeta- 
tion. There is nothing on that island but the 
lighthouse. The keeper lives there all alone, 
his only diversion is to move around the light- 
house as the sun moves, keeping in the shade. 
Some visitors went there one time and found the 
old man sitting in his chair in the shade. They 
said to him: "My good sir, how can you live 
here all alone, for years at a time, only occa- 
sionally seeing a human being; what in the 
world do you do to pass the time?" "Well," 
the old man said, "I will tell you, my friends, 
what I do. I just 'set' and think, and then 
sometimes I just 'set/ " The old man had 
learned passivity. 

Passivity is necessary to relaxation, and 
this is applicable to the work of chiropractors. 



?6 Applied Psychology 

Willingness will not suffice. Willingness must 
precede and passivity follow, if relaxation is to 
be attained. 

Fifth — With passivity, you must secure, 
at the right time, concentration; not that con- 
centration that requires affirmativeness, but 
that form of concentration that is more peculi- 
arly illustrated in prayer. There is something 
you desire, but are willing that it shall or shall 
not be given you. That kind of concentration 
must be produced in the individual to whom you 
would give a suggestion. This form of concen- 
trated passivity is beautifully illustrated in the 
prayer of Jesus Christ in the garden of Geth- 
semane. 

Sixth — Before you accomplish these, 
as a prefatory step in many instances you will 
have to unload your individual. That is to say, 
you meet a man on the street to whom you de- 
sire to talk. He is angry with you. You must 
hold your temper and let him unload. You must 
let him fume, and fret and snort, and call you 
a "scamp" if he desires. Let him go right on 
until he is done. Do not "badger" him, for if 
you do he will never get unloaded; because 
when you "badger" you are only loading him 
up again. You just wait in that passivity that 
the old man illustrated when "he just set," and 
let him wear himself out. This requires the 



Suggestion 77 

most profound control, but it can be done, and 
one that would apply Psychology must learn to 
exercise such control. 

When the man is unloaded, he will cease 
to be positive, active, aggressive, and will im- 
mediately become negative and passive. He 
has emptied himself, as it were, and is now ready 
for you to fill, and you should lose no time in 
commencing. Instantly he comes to that atti- 
tude, you assume the positive attitude, concen- 
trate actively, and proceed to fill him up with 
the suggestion that you have been waiting to 
give. 

I shall never forget an illustration of this 
that occurred when I was practicing law in 
Northwestern Iowa. Incidentally I was also 
guilty of conducting a political newspaper. 1 
shall not tell you the politics because that is 
none of your business. Although it was a po- 
litical newspaper, it contained birth, death and 
marriage notices. I had written up a wedding. 
A young man about forty-eight years old had 
married a bachelor girl reasonably close to his 
age — a good match, and perfectly satisfactory 
to me and to them. They were quite wealthy, 
on both sides, and I had done the best I could 
in the matter of write-up, for you know news- 
papers are never paid anything for wedding:, 
birth and death notices, although they are the 



78 Applied Psychology 

most important events that occur. Newspapers 
are only paid for those unimportant things that 
nobody cares enough about to read, but must 
be so peculiarly worded as to make the public 
notice them. 

I had learned that the most valuable wed- 
ding present was a twenty dollar gold piece. 
The young man was mad because I had said: 
"None of the presents were especially rich, but 
all were very nice and appropriate." So the 
next day, but one, he came to my office. When 
he came he intended to lick me, but he looked 
me over carefully and I saw that he was rapidly 
changing his mind. He seemed to read some- 
thing in my attitude that made him hesitate on 
that branch of the subject, but he was loaded to 
the guards with indignation. I sat at my desk, 
with my legs crossed — and that is a thing that 
should be remembered ; cross your legs and your 
hands — lock yourself in, as it were. He just 
fumed and cavorted and ripped and tore. I let 
him go, just let him sail on. Finally he began 
to get short of breath, physically and mentally. 
When he first came in he told me he would 
take his name off the subscription list — and I 
do not know what all, but finally he came out 
of that attitude and sat down to talk. He talked 
and talked, but I did not say a word. Finally 
he became almost silent. Then I commenced 



Suggestion 79 

to look at him and to hold this thought over 
him : "Well, I have made an awful fool of my- 
self." "I have made an awful fool of myself." 
In about half a minute he became entirely silent. 
Then I opened up on him. I shall not under- 
take to tell you what I said, but I told him 
enough, all in the most kindly way, too, trying 
to make him see himself. I revealed the grovel- 
ling side of his nature to him, talked to him as 
I know no other human being had ever talked 
to him. He took it as passively as a little child, 
and finally took up the conversation, turned it 
to other things, congratulated me upon my edi- 
torship of the paper, and before he left paid the 
cash for a year's subscription in advance. 

Seventh — In giving suggestion to an in- 
dividual that does not know you are doing 
so, always use language of impulsion — not 
compulsion- Never say to an individual: 
you must." The better method is to re- 
quest something and accompany jthe re- 
quest with the silent suggestion of acquies- 
cence, in the first person, singular, as though 
the individual answered as you wished. 

I saved my life once by knowing these 
things and having them where I could control 
them. I was locked in a room with a man that 
declared he intended to kill me. He had a 
weapon in his hand. I was unarmed. Instantly 



80 Applied Psychology 

I became passive and began to hold over and in 
him this thought : "Well, I would be a murderer, 
I would ruin my life. I would be destroyed." 
In less time than I can tell you the attitude of 
murder entirely passed out of his mind, he be- 
came passive, apologized and we parted friends. 

Eighth — After having given a sugges- 
tion, always wait in the silence to clinch the 
thought ; that is to give it time to become fixed 
in the Mind of the subject to whom you have 
given it. 

I could give you many illustrations, but 
time will not permit. However, I cannot resist 
giving you one, because it very completely illus- 
trates the value of the eight propositions to 
which I have just addressed myself. 

Shortly after President McKinley was as- 
sassinated, you will remember excitement ran 
high. I had the misfortune of being the chair- 
man of the Democratic Central Committee of 
the county in which I lived in Iowa. During 
my administration the county, usually Republi- 
can by fifteen hundred, became Democratic, in 
the campaign that closed immediately before the 
assassination took place. I was, therefore, the 
object of a great deal of political hatred. 

Through one of the henchmen of the oppo- 
site party the report was circulated about the 
courthouse one morning, that I had said that I 



Suggestion 8i 

would defend the murderer of McKinley. (I 
was in the practice of law then). Immediately 
six or eight men, somewhat under the influence 
of liquor, stopped me on the courthouse steps 
and began cursing me. A crowd began to 
gather and in a moment I was surrounded by 
more than three hundred angry, desperate men, 
insisting upon taking my life. You can imagine 
something of the sensations, but you cannot 
fully understand unless you have been thus 
placed. If you have never heard the roar of an 
angry mob, pray earnestly that you may never 
be compelled to hear it ; especially if the atten- 
tion of that mob is directed toward you. 

I at once stood still and became absolutely 
passive. I remembered to fold my arms and 
bow my head, the attitude of passivity. Re- 
member that the attitude is in itself a silent im- 
pulsive suggestion. I looked the men near me 
steadfastly in the eye. They kept coming closer 
and closer, being forced on by those behind. I 
held the thought for them that no man in the 
front rank of the oncoming mob would touch 
me. I held the thought this way: "I will not 
strike." "I will not strike." The open space 
about me kept constantly getting less ; those in 
the front rank holding the crowd back. I held 
them thus for sometime and no one struck me. 
Eventually, if assistance had not arrived, they 



82 Applied Psychology 

would have overcome me ; because those behind 
were not influenced by my thought; and they 
were pushing on the front ranks in spite of 
themselves ; and finally they would have pushed 
them against me, and physical contact would 
have precipitated my death. 

Note one peculiar fact proving the influ- 
ence of the suggestion : Those in the front were 
resisting with every bit of power they had and 
were trying to stand back from me, while those 
behind were crozvding forzvard. 

The County Attorney, a Republican leader, 
came from within the courthouse and saw what 
was taking place. He laid off his coat, not say- 
ing a word, folded his arms and marched di- 
rectly down through the center of that crowd 
toward me, entered the ring and stood beside 
me. On seeing him the men instantly came to 
their senses and began to back away. In less 
than a half minute there was no one present but 
the County Attorney and myself. You may 
understand that I thanked him with a good deal 
of pleasure and warmth. 

Thus again the wonderful power of sug- 
gestion that all may use saved my life. I shall 
not multiply illustrations. I only call it to your 
attention in this way that you may see the value 
of acquiring this power ; that you may under- 
stand what an immaculate thing the power of 



Suggestion 83 

suggestion is ; that you may understand its prac- 
tical use and value. It is the most ready, con- 
stant and valuable power within the capacity of 
human beings to acquire. 

You will understand that in the further 
discussion of the Science of Psychology, I shall 
have many illustrations of the practical and 
wonderful application of suggestion. May you 
learn to use it, and may it become one of the 
most valuable agents in your life. 



LECTURE NO. IV. 
June 16, 1913. 

Language of the Soul— Telepathy 

Ladies and Gentlemen: Before pursuing 
the thought in connection with things respect- 
ing the Soul of a human being and that phase 
of it considered under the title, "Telepathy," 
I desire to say by way of 

RECAPITULATION 
that we found that suggestion is the common- 
est of our experiences, and is the transmission 
of intelligence from the physical being, First, 
from the cells of the body of the individual to 
his Soul, and second, from the Mind of the in- 
dividual to his Soul in what we know as auto- 
suggestion. We found that by auto-suggestion 
we build memory, mind, will-power, and all of 
the various qualities that give us strength and 
definiteness in this physical existence. We found 
also, that by this means we build health, 
strength, proper mental attitude, the power to 
grasp the situation, and to cope with those 
things that stand in the way, as opposed to our 
advancement in this life. 

We found that by and through the means 
of suggestion we obtain information from the 



Telepathy 85 

extra-environment — that is, from the material 
relationship of the human being and transmit 
that: 

First — Through the five senses, classified 
as common apprehension, or feeling, and by see- 
ing, hearing, tasting and smelling, which are 
classified as special senses, but which, after all, 
when we give them second thought, are nothing 
but common sensation. 

Second — We found that aside from these, 
there is the conveyance of intelligence through 
the Mind of the individual, to his Soul, and at 
the same time the conveyance of information to 
the Souls of others by and through the medium 
of the Minds of others, by the common means 
of transmission of thought in what we call 
signs, tokens, pictures, written and printed lan- 
guage, etc. 

Third — We found that our specific means 
for transmission of intelligence by the power of 
suggestion is by spoken language, and that in . 
this particular, man is the only animal that has 
this specific power of transmission of intelli- 
gence. 

We observed that in all these methods the 
thing that is paramount and seemingly of great- 
est importance to a consideration of the subject 
is the fact that all of these methods are limited 
to the physical; are encumbered by the limita- 



86 Applied Psychology 

tions of physical transmission of intelligence by 
and through the medium of one sense, or the 
combination of two or more of our so-called 
special sense. These, therefore, are the very 
most ordinary means of transmitting intelli- 
gence and do not, by any means, cover the phe- 
nomena of transmission of intelligence from one 
human being to another. That brings us to that 
vast congeries of phenomena relative to the 
transmission of intelligence that is not accom- 
plished by or through any of these senses, and 
is not, in itself, limited to the physical scope of 
transmission of intelligence, which brings us to 
the subject of the lecture for today. 

LANGUAGE OF THE SOUL- 
TELEPATHY. 

The word Telepathy signifies, "telling 
afar." The thought seems to have been im- 
pressed upon the Minds of those that formulat- 
ed this word, that this means of communication 
is a telling afar ; that there is not the nearness 
about it that there is about the transmission of 
intelligence by physical means. It is a word 
coined for the purpose of distinguishing, in the 
thought of human beings, two forms of trans- 
mission of intelligence. 

First — That form discussed under sug- 
gestion, in which information is transmitted by 



Telepathy 87 

and through the medium of the senses, and close 
at hand; and, 

Second — That form of transmission of 
intelligence in which distance makes no differ- 
ence, and the physical senses are not involved. 

I desire to call your attention to the fact 
that telepathy is nothing more nor less than a 
differentiated suggestion, for you must under- 
stand that, after all, the transmission of intelli- 
gence telepathically is nothing more than sug- 
gestion, with the exception that in telepathy we 
do not have the intervention of the physical limi- 
tations, while in suggestion, ordinarily consid- 
ered, we always have the intervention of the 
physical limitations. 

One of the attributes of the Soul is poten- 
tial omnipresence. The Soul has the potential 
quality of being present at any place at any time. 
When you stop to think about the value of this 
thought, you will understand that it is not won- 
derful, by any means, and will realize that when 
the Soul is unhampered by the Mind, for the 
purpose of transmitting intelligence, it may be, 
at any place that is desired. The Soul is inca- 
pable of desire. It will, however, carry out any 
command of the Mind as far as possible, and for 
that purpose, the Soul when freed from the 
burden of the Mind and flesh, has the power to 
be instantly at the place directed or commanded. 



88 Applied Psychology 

It is as though we could conceive ourselves men- 
tally able to be present by an impulse of the 
Mind where we saw fit. If we should think 
London — we are there. If we should think New 
York — we are there. If we should think the op- 
posite side of the globe from where we are 
standing — instantly we are there. We instantly 
direct the Mind to that point of the compass, 
but the Mind does not go there. It only goes 
there in imagination. The Soul, however, may 
be sufficiently at that place to take cognizance of 
universal truth, or deliver to a Soul, or Souls, 
the message it is given to bear at that time and 
place, no matter where it is. So, as a matter of 
fact, it makes no difference what the distance 
may be, if the transmission is without trie inter- 
vention of physical sense, it is teiepatKy, 
whether the distance between the Souls is one 
foot, one thousand miles, or any distance. 

The striking feature of this fact comes to 
us when we think of the limitations of the Soul. 
The Mind is limited in that it has no power to 
grasp the things of the Soul. It has no power 
to supervene the material existence. It is ma- 
terial, and is limited to the material. The Soul, 
on the other hand, is not material. It is imma- 
terial. It is the medium or avenue through 
which the Mind of the individual must commu- 
nicate with the Great Soul, and must receive 



Telepathy 89 

the transmission of intelligence and energy from 
the Great Soul. 

As striking as it may seem — the Soul has 
no Mind. From the physical side it can be and 
is slowly taught the language of the Mind. 
Teaching the Soul the language of the Mind is 
one of the most powerful agents in the construc- 
tion of memory. You begin with the little child. 
You pick up a baby and begin to croon over it 
and talk to it, and it begins to respond in like 
sounds and words. What is taking place ? You 
are teaching its Soul the language of the Mind. 
The language of the Mind is being conveyed to 
the Soul, and impressed upon the child's Mind 
in what we call memory. This we may also 
classify as the translation of material language 
into Soul understanding. 

However, the difficulty about it is that from 
the Soul side we have more to overcome. That 
is to say — we have less opportunity, for from 
the Great Soul side our Soul is only impressed 
with universal truth. The Soul continually re- 
flects that truth to the Mind, but before the 
Mind can grasp it, before it becomes of any use 
to us, it must be converted into human intelli- 
gence ; be made capable of expression in human 
language. The primary conversion of universal 
truth into human language is original thought, 
and can only be accomplished by the slow pro- 



90 Applied Psychology 

cess of human experience. However, much of 
the intelligence we receive from the Soul side, 
does not come to our Soul directly from the 
Great Soul, but from the Souls of others that 
have learned translated truth, through the re- 
markable medium of telepathy. 

When we stop to think of it, all that a hu- 
man being knows has reached and impressed 
itself upon his Mind telepathic ally. 

All that we receive from the Soul side of 
being is called influx, or impression, and much 
of it does not come to us in the form of langu- 
age — that is in words; but comes to us as an 
entirety, in the form of tokens, symbols and pic- 
tures, the meaning of which must be ascertained 
and reduced to words before it is of any value 
to the individual. In other words a human 
being must learn to translate the "still small 
voice" before he can always know what it is im- 
pressing upon him. 

This calls for the earnest and life-long 
struggle of an individual if he would arise to 
the highest form of knowledge of which he is 
capable. The individual that says, "I do not be- 
lieve in the transmission of such intelligence," 
closes his mind to such impressions, and shuts 
off the greater part of his opportunity to know ; 
absolutely closes the fountain of universal 
knowledge which he could enjoy, by refusing 



Telepathy 91 

to place himself in the mental attitude to re- 
ceive. 

As the result of disbelief, we have the most 
remarkable demonstration of resistenc : to uni- 
versal truth. Even today, in our civilized, mod- 
ern life, about which we brag and upon which 
we vaunt ourselves, we are so materialistic that 
the majority of civilized human beings resist 
this means of intelligence. They will tell you, 
when you speak to them about the possibilities 
of telepathy, that it is bosh, nonsense, foolish- 
ness, idiocy. When you ask them why they 
think so, they say simply because they cannot 
understand how it can be accomplished. 

My friends, any phenomenon tested in that 
way, would have to be disbelieved. We know 
as little about how the grass grows, how the 
bird sings, how the ice melts on the snow-capped 
peak and the water trinkles down the mountain 
side in rivulets and streams and finally into 
rivers to the sea. We know as little about the 
earth's revolution on its axis. We know as little 
of the matchless movement of the heavenly 
bodies according to an absolute system and law, 
as we do of the more common and ordinary 
phenomena about us, which are a part of our 
every-day walk and life. The most wonderful 
thing that occurs in our body, something that 
confronts us daily, is the fact that our food, 



92 Applied Psychology 

after its various elaborations, is transmuted into 
flesh that is animate, is builded into a machine 
that clothes our Soul, draws from it knowledge 
and translates it into every-day intelligence that 
makes it possible for us to cope with our sur- 
roundings; that makes it possible for us to 
evolve mentally, and by great effort, in a life- 
time to think one or two, and sometimes perhaps 
three or four original thoughts. 

Did you ever stop to think what an original 
thought is? It is the most immaculate thing 
that this life illustrates. The individual that is 
capable of having formulated one original 
thought must first have gone over all informa- 
tion as to that particular thing. He must have 
reached the very end of all that has ever been 
thought upon that subject, and waiting in the 
attitude of that last thought, must hear the "still 
small voice" of universal truth, beyond that 
heard before and must translate a portion of its 
message into human knowledge. 

We hear a great deal about original think- 
ers. We may consider ourselves fortunate if 
we have seen one. We have some independent 
thinkers, but very few original thinkers. Those 
that would become original thinkers, may do so 
only by accepting and walking out upon this 
wonderful bridge, the language of the Soul — 



Telepathy 93 

telepathy, thus receiving the universal truth 
that is waiting for them. 

It has always been a matter of the greatest 
wonderment to me how anyone could resist this 
intelligence, why anyone should doubt the truth 
of telepathy, because it is the most common 
of all phenomena. It is a part of our every- 
day things. It is a part of every mental opera- 
tion. You can understand how the attitude of 
disbelief could have prevailed in the dark ages, 
and when I speak of the dark ages, I am not 
talking about a period a thousand or five hun- 
dred years ago. I am talking about a period 
two hundred years ago, when I would not have 
been permitted to stand before an audience 
even in this country and deliver this lecture, 
for before I could finish I would have been in 
the hands of the law, either as one insane, or 
as a dangerous citizen. In such times of mental 
darkness and materialism it is not strange that 
there was little faith in that which in the last 
few years has been incorrectly classified as the 
occult. But in this day of general revelation, 
there is no such thing as justifying a disbelief 
in telepathy, it can only rest upon the basis of 
a willing ignorance. 

A marked impulse to psychic development 
began something like one hundred and fifty 



94 Applied Psychology 

years ago; progress, however, was very slow 
until the discovery of telegraphy. 

Telegraphy brought to the minds of human 
beings forcibly the suggestion that there were 
other forms of transmission of intelligence 
which had not yet been thought out and 
brought into use. 

Then came the telephone and that still wid- 
ened the view and made the thought still more 
capable of practical consideration. 

Then came the wonderful wireless tele- 
graph, by which intelligence is transmitted with 
out any machinery of transmission, within the 
ordinary meaning of that term, aside from the 
atmosphere. 

Then belief in telepathy began to take hold 
of the people as never before, and especially in 
the past five years. I well remember, fifteen 
or twenty years ago, when the statement of 
belief in telepathy met with laughter and ridi- 
cule. Today no one that desires to be recog- 
nized as intelligent will deny the fact of tele- 
pathy. 

There are many that have not learned the 
method by which it is accomplished, that have 
not practiced it, that know nothing about its 
practical phases, but nevertheless understand 
that it is a common fact, not a subject for argu- 



Telepathy 95 

ment, and that to assert a disbelief in telepathy 
is to admit utter and absolute ignorance. 

Because of lack of belief there has been 
much difference on this subject; but when we 
stop to think how common telepathy is we are 
surprised that this should exist. 

All have experienced telepathy in its ordi- 
nary phases. How usual it is to be sitting with 
a friend — you are both silent — you are both 
passive — directly both begin talking about the 
same thing at the same time. Again you are 
walking with a friend and you are thinking of 
asking him a question; presently, without your 
having asked the question your friend begins 
answering it. 

Many illustrations of the commonness of 
telepathy could be given, but time will not per- 
mit. It is sufficient for the occasion to discuss 
it in its practical phases. 

Because of disbelief, the accomplishment of 
volitional telepathy is very difficult, because ab- 
solute faith is essential to anything in which the 
Soul is related. You can understand that under 
favorable conditions the Soul constantly im- 
presses information upon our Minds; but just 
the moment that we become careless about it — 
just the moment the we do not wish it — that 
moment the Soul withdraws its information be- 
cause it has no way of understanding us. It is 



96 Applied Psychology 

incapable of reasoning about what we do. It is 
incapable of reasoning about our attitude and 
therefore of course instantly we offer it an ad- 
verse suggestion, it acts upon it and withdraws 
and ceases to impress the truth that we would 
like to have evolved into our consciousness. As 
a result, our disbelief has rendered telepathy 
difficult indeed to attain ; that is to say, well-de- 
fined, complete demonstrations of volitional tele- 
pathy. However, I desire to say that if im- 
provement in this direction goes on for the next 
fifty years as rapidly as it has in the past ten 
in this country, telepathy will be a very common 
means of transmission of intelligence. It will 
be as common, at least, as is wireless telegraphy 
now. 

If you were in the Orient and were 
acquainted with the ways of the Hindus, you 
would be surprised to find that telepathy is a 
very common means of communication with 
them now. They transmit intelligence of poli- 
tical upheavals, war and other important news 
telepathically instead of waiting for the slow 
medium of letter, courier, telegraph or any such 
means. A Hindu specifically transmits tele- 
pathically to another Hindu at the place where 
the news is desired, the facts as they take place 
and that Hindu makes it public and the people 
at that place instantly know the news. 



Telepathy 97 

But you say, "that is done in the Orient 
by people that have practiced that sort of thing 
for thousands of years." When the dominant 
race that has evolved in the temperate zone of 
North America, shall turn its refined intellect, 
ingenuity and unconquerable determination 
earnestly to the development of telepathy, then 
that means of transmission of intelligence will 
advance with a rapidity that we are not now 
able to conceive. 

We have by the present analysis two forms 
of telepathy. One, involitional and the other, 
volitional. 

Involitional telepathy is the transmission 
of intelligence without specific intention without 
effort even on the part of the individual. For 
instance, in the intelligence transmitted from a 
mother to a son in a far distant clime. Love 
tokens and messages are continually reaching 
him from her. Or one away from home finds 
the mental picture of wife, husband, sweetheart 
or other loved ones continually in his Mind and 
that he is continually receiving specific mes- 
sages of love, affection, sickness, etc., from 
those at home. You will also find the same 
character of transmission from one individual 
to another in the same town — between indivi- 
duals in the same house — between individuals 
in the same audience. Everywhere there is this 



98 Applied Psychology 

common transmission of intelligence without in- 
tention. The individual is willing that the intel- 
ligence shall be transmitted, because he is will- 
ing and is en rapport with the other individual 
the transmission is accomplished without in- 
tention or effort on his part or on the part of 
the one that receives the message. 

Volitional telepathy is the transmission of 
intelligence by specific intention. This has been 
classified by Psychologists under different 
names. In reading books on Psychology you 
will find that Volitional telepathy has been 
classified by most authors as mental telegraphy, 
mind transference, mind reading, thought 
transference, etc. I desire to call your attention 
to the fact that it makes no dfference how in- 
telligence is transmitted, so long as the trans- 
mission occurs without the intervention of phy- 
sical means, it is telepathy and when it is ac- 
complished by specific intention, it is Volitional 
telepathy. 

Involitional telepathy as I suggested is the 
method most frequently used and is the method 
by which we have communications from those 
that are sick — those of our family that are away 
from home. Of course they are thinking of 
their loved ones with the desire that the know- 
ledge of their situation shall be transmitted to 
them. They have no intention of sending a 



Telepathy 99 

message to them but the attitude establishes 
rapport and the message is transmitted. 

Individuals have at all times been subject 
to this kind of transmission. The trouble has 
been that until recently people have paid no 
attention to this form of transmission of intelli- 
gence. They called it dream, delusion, vision 
and resisted it. They thought it was not practi- 
cal, not reliable nor important. Let me direct 
your attention to the fact that this means of 
transmission of intelligence is the most import- 
ant of which we are possessed. 

The intelligence we receive by involitional 
telepathy constitutes the major portion of all 
that we know. Of course we have not under- 
stood this. We have never thought about it — 
have never analyzed it but the greatest fund of 
information that we have upon any subject has 
come to us from others by involitional tele- 
pathy. 

Without involitional telepathy we would be 
absolutely incapacitated to carry on our ordi- 
nary business affairs. Without it we would be 
absolute ignoramuses. Today you are utterly 
incapable of stating where you got the greatest 
part of your information, but I desire to say to 
you that you got it through involitional tele- 
pathy. 

As to the second form, that is volitional 
telepathy or telepathy by specific intention, we 



ioo Applied Psychology 

find this a valuable method for the transmission 
of intelligence secretly. You do not have to tell 
in words that which you wish to convey. There 
is much information that you desire to convey — 
much that you desire to learn, that you cannot 
speak — that the very fact of putting into speech 
would destroy the relation that you wish to 
exist. For instance you wish to learn the atti- 
tude of an individual toward you, whether he 
is friendly — whether opposed to you or willing 
to help you. You cannot go to him and say 
"are you my friend ?" That would be obnoxious 
to him. Human perverseness is so great that 
after that he would likely not be your friend; 
or if you went to him and told him that you 
wished him to be your friend, or that you needed 
him for a friend, he would be repulsed. The 
relationship would be strained and the result 
would be unsatisfactory. 

But through the means of volitional tele- 
pathy you can ask the individual to help you — 
you can ask him to be your friend — you can 
ask him to bear with you — you can ask him 
for favors — you can suggest to him that he will 
be a friend to you- — will favor you. You can 
encompass him in all the multifold ways that 
make up the relationship of our everyday life 
— you can inquire into the condition of his mind 
upon certain subjects — you can receive the an- 



Telepathy ioi 

swers to those inquiries as clearly and as ab- 
solutely as if he told you and yet he will not 
know that you are communicating with him 
at all. 

Suppose the help of an individual is de- 
sired. I have used this method many times in 
legislative campaigns. I wanted the help of a 
particular man. I could not go and ask him to 
help me because that would be indelicate as 
well as dangerous, but I have gone and sat in 
his presence and talked with him about the sub- 
ject that I wanted his mind to dwell upon — 
discussed it in a general and abstract way and 
while doing so held this thought over, on and 
in him — "this is a worthy thing I will help it." 
And many times on starting to leave him the 
man has taken my hand and said — "Well that 
proposition is a worthy one I will help you with 
it." He had received that message from me 
by volitional telepathy, but did not know it and 
just supposed that it had evolved in his own 
mind. 

You can see the difference in ultimate value 
of securing a certain attitude on the part of 
an individual telepathically and in securing 
that attitude by asking in words. The 
difference is that by telepathy he arrives at the 
attitude that he will help because it is z worthy 
proposition. You have in such a one a friend 



102 Applied Psychology 

that will stay by that proposition because he 
thinks he thought of it himself. He does not 
know you had anything to do with it. He 
thinks he is so big, noble and magnanimous 
that he thought of it himself, therefore, his 
Mind is inalterably fixed in that attitude. 
Whereas if you had asked him in words and he 
had agreed to the same attitude, there would 
have been that half-heartedness of following the 
plan of another, and not the enthusiasm of an 
originator. 

Again to you as students, telepathy is one 
of the greatest means of diagnosis that you can 
acquire. You will remember that the Soul is 
constantly receiving information from the cells 
of the Body as to their condition. The individual 
that can learn to receive telepathic communica- 
tion from his own Soul can know the physical 
condition of every cell in his Body that is in 
relation to nerves capable of transmitting in- 
telligence. The doctor that understands this, 
can receive from the Soul of the individual that 
is sick telepathic communication as to the exact 
condition of his Body and can in that manner 
be advised as to what must be accomplished in 
order that the individual shall be well. 

I have made this statement in audiences 
where I was not known and have seen the smile 
of derision pass over the countenances of a 



Telepathy 103 

good many individuals. Those that know me, 
know that telepathic diagnosis is practically 
demonstrated by me daily. Those that have 
honestly tried it themselves have not been wholly 
disappointed, at least they need not be, provided 
they will bring to the effort that degree of in- 
telligence, care, patience, thought and loving 
determination necessary to acquire that profic- 
iency. 

Now another thing is necessary in order 
that telepathy shall be accomplished, and that 
is, that the individual to whom the message 
shall come shall be willing to receive it. He 
must not only be willing that messages shall 
be sent, but he must also be willing that mess- 
ages shall be received and in the willingness 
to receive telepathic communication lies the 
greater assurance of its success. 

People imagine that telepathy is a gift of 
certain individuals. That is not true it is a 
power incident to the intelligence department 
of all human beings. Successful telepathy de- 
pends more on the willingness to receive than 
anything else. 

In other words, if you are skeptical, if you 
do not believe in telepathy, if you declare that 
there is nothing in it, that it is abjectly ridicu- 
lous and foolish, you can never receive tele- 
pathic communication, because, by that mental 



io4 Applied Psychology 

attitude you have closed the door. You have 
shut the gateway between your Mind and your 
Soul on that subject, and while your Soul will 
continually receive telepathic impressions, it 
will not evolve them above the threshold of 
your consciousness. And why? Because it has 
received your disbelief as a command from your 
Mind, and it obeys that command. 

The law of the Soul's relation to this ma- 
terial environment is to obey the commands of 
the Mind. The Mind is in charge. It is the 
sentinel that stands at the gateway to the Soul 
for the purpose of determining what shall pass 
through. 

Therefore, if you desire to receive tele- 
pathic communication — if you desire to receive 
psychic influx; if you desire to receive psychic 
impression, you must assume the attitude of 
desire to receive — you must continually hold 
yourself in an attitude to receive. That is to 
say, you must make yourself passive to commu- 
nication. 

Now, as to the modus operandi of telepa- 
thy — if you desire to send a telepathic commu- 
nication, the first thing is to establish in your 
mind absolute faith that it is a possibility — not 
only that it is a possibility for another to ac- 
complish it, but — that you can accomplish it. 

Then, the individual at the other end must 
establish in his mind a passivity, a willingness 



Telepathy 105 

that this shall be done, and that requires the 
same degree of faith on his part. 

When you stop to think of these two prop- 
ositions, you can understand why specific tele- 
pathic communication is so seldom accom- 
plished. Think how difficult it would be to se- 
lect, haphazard, an individual that has suf- 
ficient faith and is ready to receive a telepathic 
communication. Also think how difficult it is 
for you to arise to that degree of faith that 
you can send a telepathic communication. 

Many have said to me: "If you believe in 
telepathic communication, if you believe it can 
be done so easilv, then why is it not more fre- 
quently accomplished?" My answer is that 
faith is a minus quality. I am aware that 
faith is looked upon as being common, but let 
me call it to your attention that we are a race 
of disbelievers. We are particularly disbeliev- 
ers of that which has not been made common 
to us by having been continually a part of our 
environment and relationship. 

It has always been a matter of astonish- 
ment to me how far people will go out of their 
way to believe that which is impossible, and 
how they will resist belief in that which is com- 
mon and is continually happening in their very 
presence, only that they refuse because of dis- 
belief, to recognize the fact. 



io6 Applied Psychology 

Therefore, faith must be the first thing-. 
Skepticism renders telepathy absolutely impos- 
sible. 

Then, there must be absolute honesty of 
purpose. No telepathy can be accomplished 
if it is to result in unfair advantage, either to 
yourself or another. It must be for a virtuous 
and honorable purpose, and unless it is for 
such, it will fail. 

You must persist with faith until you suc- 
ceed; until the communication has been accom- 
plished, for failure to persist is proof that you 
lacked faith in the beginning. Many people 
imagine in the beginning that they have suf- 
ficient faith to send a telepathic communication. 
They try it once, twice, or perhaps, even three 
times, but do not succeed; then they say — "I 
just knew all the time that it could not be ac- 
complished." That reminds me of the faith of 
the old woman that went out and prayed that 
the mountain in front of her door might be re- 
moved; prayed earnestly, expressing the 
thought that it was promised if one had faith 
equal to a grain of mustard seed they could 
remove mountains. The next morning, when 
she looked out of the door, she said — "there you 
are just as I expected." It is evident that she 
did not have faith. I do not know whether 
faith would have removed the mountain, but I 
do know that this same lack of faith will pre- 



Telepathy 107 

vent the sending or receiving of a telepathic 
communication. 

As to the message itself, first, secure con- 
ditions — that is to say, select the best time pos- 
sible for sending the message. Select a time 
when the individual to whom you are going to 
send the message is least likely to be employed ; 
that is to say, least likely to be busy. The best 
time ordinarily, to send the message is when 
the individual is about to fall asleep or at the 
time he is waking up. Of course, these condi- 
tions cannot always be known, but in so far as 
possible, you make success more sure by select- 
ing the proper time to send the message. 

I have received telepathic communications 
in the interim of court proceedings. I once re- 
ceived an involitional telepathic communication 
from my wife during such an interval. It was 
necessary for some incidental matters to be 
taken up by the court, and the trial I was en- 
gaged in was suspended for a few minutes. I 
stepped into the sheriff's office, sat down at a 
table and laid my head on my arms, a position 
I assumed a great deal at that time for resting. 
Instantly I relaxed and became passive, I heard 
the voice of my wife, just as if she had stood 
by my side, say — "Willard come home, I am 
sick." I not only heard her voice pronounce 
the words, but I saw her lying upon a surgeon's 



108 Applied Psychology 

table. I stepped out into the court room and 
told the lawyer that was in the case with me 
that he would have to finish the trial as I had 
to go home ; that I had received a message that 
my wife was sick. He looked at me in utter 
astonishment and said he had not seen a mes- 
senger boy. I told him I had received the mes- 
sage all the same. I took the next train home, 
and when I arrived in town, I at once tele- 
phoned my house and asked how my wife was. 
The neighbor woman that answered the tele- 
phone wanted to know how I knew my wife 
was sick, and asked if she had telegraphed. I 
told her that she had not telegraphed me but 
that she had sent me a message just the same. 
I had not only received the message in words 
but had received it in a picture, for at the time 
I received it she was lying on a surgeon's table 
in an office adjoining mine. 

Now if I had not been passive, if the trial 
of the case had not been stopped at just that 
particular time, I might never have received 
that telepathic communication. That is to say, 
I might never have known it. It would have 
reached my Soul, of course, but it might never 
have been evolved above the threshold of my 
consciousness, and for that reason I would not 
have received it. Had I been busy, had I been 
engrossed in the trial of the case, I should 



Telepathy 109 

not have been in condition to have received the 
message, although possibly at the end of the 
trial it might have evolved into consciousness, 
but that is not by any means certain. 

So you see how easily a telepathic com- 
munication can go astray; how easily it may 
reach the Soul of the individual, but never 
reach the consciousness of the individual. 

Prepare your message with the same scru- 
pulous care that you would use in the prepara- 
tion of a message that would cost two dollars 
a word. Be just as chary of words as possible. 
Write the message again and again until you 
have reduced it to the fewest words that will 
convey the thought. Then a good method for 
beginners is to place the message against the 
forehead. There is nothing in that except that 
it brings the individual in touch, as it were, and 
aids in concentration; then, hold the thoughr 
of the message not in words, but as an entirety. 
Impress it upon the Soul with the desire that 
it shall be conveyed to the individual it was 
designed for and evolved into his consciousness. 
Hold the message on him, over him and in him, 
coupled with the desire for evolvement until 
you feel that the message has been delivered. 

I cannot describe the sensation of delivery 
of the message. I can only attempt to make 
it understood by illustration. No doubt, you 



no Applied Psychology 

have often been in mental competition with 
an individual — for instance, you are trying to 
prevent a quarrel and find yourself talking 
with an individual, trying to dissuade him from 
doing some particluar thing and while his last 
statement is a declaration of his determination 
to do that thing still you feel a sense of rest 
and victory, you feel that he is not going to do 
it, but is going to do what you are trying to 
persuade him to do. It is that same sense of 
having accomplished — of having succeeded, 
that you are to wait for in the silence when you 
are sending a message and that period may be 
a moment or it may be many minutes. Do not 
strive for that sensation. Do not undertake to 
reach it, but just hold the thought of the mes- 
sage with care, concentration and passivity 
until you feel that sense of relaxation and suc- 
cess pass over you and then you may be sure 
that the message has been delivered. 

You may not be able to tell that it has been 
immediately evolved above the threshold of 
consciousness. However, you will not feel the 
sense of rest in its completeness until it has 
been evolved above the threshold of conscious- 
ness, or until preparation has been made for it 
to be evolved. Many times it is not evolved 
at once, but is so implanted in the memory of 
the individual that it will be the first thought 



Telepathy hi 

when he awakes, if he is sleeping or when he 
quits doing what is absorbing his attention at 
the time and becomes passive. In each case you 
will have the same sensation of success as 
though it had been immediately accomplished. 

Now my friends, I would like to illustrate 
the success of telepathy to you by many 
examples that I have known, or that have 
occurred in my life but time does not permit. 
However, I desire to say this in passing, I have 
demonstrated specific telepathy in many in- 
stances, and I will not refrain from giving you 
one of them. 

At one time a man owed me, on a judg- 
ment, two hundred dollars. He was execution 
proof. I made up my Mind that I would collect 
that money by telepathy. So one night I went 
to my office, turned on the light, sat down at 
the desk and wrote him a long letter, covering 
the subject in all its details, showing him why 
he should pay this debt for his own welfare, 
arguing all the propositions kindly and patient- 
ly. Then I folded the letter and enclosed it in 
an envelope, which I addressed to him. Then 
I wrote a message just as if I were going to 
transmit it. He was a railroad man and I knew 
when his train would reach his town, and that it 
was his habit to retire as soon as he got in. 
So shortly after the time of his train arrival, 



ii2 Applied Psychology 

I took the letter and message in my hand, 
turned off the light and holding the message 
to my forehead sent these words: "Well I 
will pay you the two hundred dollars." I held 
the message over him, on him and in him, every 
moment I had opportunity for three days and 
nights, except when I was asleep. However, 
almost at once I felt the sensation of relief 
about it that I have endeavored to describe 
as following success ; but I continued to hold the 
thought to insure against later adverse sug- 
gestion. On the fourth morning I received a 
letter from him and the very first thing stated 
in it was : "Well, I will pay you the two hun- 
dred dollars. Meet me at such and such a place 
and I will pay the money." I went to that place 
at the time stated, did just what I said I would 
do and that is an important point, to have failed 
to keep the appointment by a minute would 
probably have been fatal to the experiment, for 
it is more than probable that, responding to 
the suggestion, he had promised himself to be 
there with the money at the appointed time and 
if I had not arrived it would have acted upon 
him as an adverse counter-suggestion, which 
coupled with his interest would have overcome 
the power of the telepathic message. However, 
when I kept the date, it added to the force of 
the suggestion and he proceeded to do what he 



Telepathy 113 

had said he would do, although his lawyer was 
there trying to dissuade him from paying the 
debt, insisting that the payment was unneces- 
sary, could not be enforced, etc., but the tele- 
pathic communication had worked on him. His 
concept of the situation was that he had 
thought it all out and had made up his mind to 
pay me, and nobody could have persuaded him 
to turn aside from that intention. 

This only illustrates the practicability of 
telepathy and what may be done by those that 
will be sufficiently patient. The great difficulty 
about it is that it requires time, effort and per- 
sistence far in excess of that which the ordinary 
individual will bring to the task. 

I shall not further illustrate at this time. 
However, in closing, I desire to call your at- 
tention to one very important thing. In tele- 
pathy the Human Mind stands sentinel at the 
doorway to the Soul. It is the master of the 
situation; it permits to evolve from the Soul, 
to our consciousness only what it is willing to 
receive; it impresses on the Soul only what 
it is willing shall be impressed; it permits to 
escape from the Soul telepathically only that 
which it is willing shall escape. In other words 
the law governing telepathy is such that we can 
at all times maintain our absolute, distinct and 
inviolable individuality. No other human be- 



H4 Applied Psychology 

ing, by any process, can influence us, or can 
take advantage of us. We are given the right 
of a free agent. We can do or think what we 
desire and it cannot escape us by means of tele- 
pathy. An individual that is not willing that 
you shall receive a telepathic communication 
from him upon a specific subject has only to 
close that avenue. He has only to say to his 
Soul: "Do not transmit information on this 
subject to anybody; This must be kept secret," 
and the Soul will absolutely obey the command. 

As an illustration, people say: "If tele- 
pathy can be accomplished as easily as you say, 
why do men not take advantage of each other 
in business transactions by use of it? Why is it 
that a man apt in telepathy does not by that 
means inquire into your business secrets, and 
having acquired a knowledge of them take ad- 
vantage of you with respect to them?" The 
answer is that it is absolutely impossible to re- 
ceive telepathic communication from an individ- 
ual upon a subject about which he has instruct- 
ed his Soul, that there shall be no communica- 
tion. 

People have supposed that they could fol- 
low a murderer, a criminal, telepathically. They 
have supposed that they could actually follow 
and read telepathically from that individual 
upon these subjects, and that wonderful 



Telepathy 115 

tragedy: "The Bells" in which Henry Irving 
made his great success was based, as you will 
recall, upon the hypothesis that the individual 
being in complete hypnotic sleep could be made 
to reveal the fact that he is a murderer. Such 
things are absolutely impossible. No human 
being ever communicated to another individual 
telepathically any fact or circumstance which 
he had instructed his Soul should not be trans- 
mitted. To say otherwise, is but to announce 
that man is not possessed of an individuality 
and a free and independent agency. 

Now, let us remember the importance of 
this lesson. If we desire to receive the highest 
form of intelligence, to-wit: the intelligence 
from the psychic, the Soul side of existence, we 
must always keep ourselves in an attitude to 
receive. We must believe in the influx of im- 
pressional intelligence, and must continually 
keep our Minds open for that transmission. 
Then, if we desire to receive from the physical 
environment around us the highest form of 
telepathic suggestion, the transmission of the 
most valuable thought, we must make ourselves 
passive, at all times, to the reception of tele- 
pathic communications. If we desire to bring 
our bodies to their highest development, we 
must learn to understand that our Souls are 
the fountain of knowledge as to every condition, 
and that if we continually keep ourselves in the 



n6 Applied Psychology 

attitude to receive the transmission of that 
form of intelligence, we can know our physi- 
cal existence, our physical condition from day 
to day. If we desire many friends, if we desire 
that no human being shall have ill will toward 
us, we can continually control these conditions 
by telepathic radiations of friendship, good 
cheer, good wishes, love and strength. May 
you come into a realization of these truths. 



LECTURE NO. 5. 
July 17, 1913. 

Hypnotism 

Ladies and Gentlemen : From the lectures 
on suggestion and telepathy, I wish to state 
by way of 

RECAPITULATION 

we learned that beyond the limitations of the 
physical we are still able to carry out the laws 
of suggestion entirely divorced, in a particular 
and circumscribed sense, from the physical be- 
ing, under what we call telepathy, which is the 
transmission of intelligence from Soul to Soul, 
through the medium of the Mind of the sender 
to the Mind of the receiver. The peculiar 
part of this phenomenon lies in the fact that 
there must be a Mind at each end, but that in 
the transmission, Mind has nothing to do. 

We found that in order to send a tele- 
pathic message one must have faith. He must 
also have concentration and persistence. In > 
other words, he must persist with concentra- 
tion until he has accomplished the desired re- 
sult. 

We learned that in order to receive a tele- 
pathic communication, one must have faith that 



n8 Applied Psychology 

he can receive such communication, and that he 
must then persistently wait in the attitude of 
receptivity. 

We learned that through the medium of 
telepathy we build memory, mind, will, health, 
friendship and the power to love, and that 
through the influence of telepathy 'we attract 
or receive good will, friendship, help and love 
of others. 

We found that telepathy, so far from be- 
ing unusual, is the remarkable power that we 
continually rely upon and use, notwithstanding 
the fact that many, if questioned, would say 
that they do not believe in telepathy. However, 
we found that the accomplishment of all these 
things requires a concentrated passivity border- 
ing upon sleep, and this thought brings us to 
our lesson for this morning. 

HYPNOTISM 
The word hypnotism is from the Greek 
word "hypnos," meaning sleep. This word was 
coined as a name for this phenomenon in 
the year 1843. Most people suppose that 
hypnotism is old, and that its name 
is probably as aged as history, and to 
many it will be remarkable that its day 
is only since 1843, when it received its name 
from a word so common as just to mean sleep. 



Hypnotism 119 

From the individual standpoint, there are 
two methods of obtaining hypnosis: — 

One is by auto-suggestion, and is a sleep 
induced by a suggestion or direction of our 
Mind addressed to the Soul 

The other is from extraneous suggestion, 
that is suggestion coming to us through one 
or more of the senses. 

You will understand, therefore, that hyp- 
nosis is nothing in the world but sleep, but it 
is not normal sleep. The difference between 
hypnosis and normal sleep consists in the fact 
that normal sleep is induced without specific 
intention. Most people do not understand that 
there is any intention about sleep at all. They 
just get ready at night and retire. They go 
to bed for the purpose of sleeping. They do 
not give themselves any specific suggestion of 
sleep. They only assume the attitude which they 
have habitually assumed for the purpose of 
sleeping. It makes no difference whether that 
is lying on the back, on the side or how, when 
ready to go to sleep they assume the attitude 
that they have formed the habit of assuming 
when they desire sleep, and they sleep as the 
result of the suggestion of position, as they 
would in any hypnosis, only the sleep is not in- 
duced by specific intention. The individual has 
only become passive and has assumed the ordi- 



120 Applied Psychology 

nary attitude, the habitual attitude that sug- 
gests sleep. 

Hypnosis is a sleep acquired by specific 

intention, by a suggestion given for the express 

> 

purpose of inducing sleep and it is clear that 
this suggestion may be offered by the individual 
himself or may be offered from extraneous 
' sources. However, after all, it is no more than 
the result of the suggestion of sleep given speci- 
fically and with intention. 

There are a great many erroneous con- 
cepts as to hypnotism. I do not know of any 
subject today about which there is such a wide 
diversity of thought; about which there are 
more strange, incongruous, ridiculous, adverse 
and foolish notions than there are about hypno- 
tism. 

The first erroneous concept that I desire 
to call to your attention is, that hypnosis 
can only be accomplished by an individual of 
strong will in an individual of weak will. You 
must understand that this is not true. Per se 
hypnotism has absolutely nothing to do zvith 
what is ordinarily termed the will. 

The will is nothing but the result of the 
action of the Human Mind. It is only an at- 
titude-habit, and in that relation stands no 
higher than anything you think, and continue 
habitually to think. 



Hypnotism 121 

The will is another of the bugaboos of this 
life. Usually the individual that thinks he is 
possessed of great will power is greatly mis- 
taken. He has mistaken consumate animal 
stubborness for will power. Any one can be 
stubborn, but it is quite a different thing to de- 
velop the will. 

Will consists in the ability to secure con- 
centration, receptivity and continuity. That is 
not the general concept. The general concept 
is that the will stands out by itself and is in a 
peculiar sense an entity of the Human Mind. 
It is not. The will is a developed quality of the 
Mind. It is the same as any developed mental 
power. You may develop the art of painting. 
You may develop the art of music. You may 
develop the power of analysis. Likewise you 
may develop will. 

The baby has no will. It begins instantly 
and continues to develop will by forming mental 
habits, and thus it comes to be an individual of 
strong will, or an individual of weak will, as 
we say depending upon its surroundings educa- 
tion, habits, heredity and a multitude of things. 
In attempting to understand what will is, let 
us keep away from the thought of stubborn, 
non-reasoning resistance. 

The essentials necessary to the building of 
what is ordinarily called will-power are — pas- 



122 Applied Psychology 

sivity to receive suggestion — concentration to 
fix on the suggestion — and continuity in the 
suggestion or thought. These qualities are 
essential to the induction of hypnosis. 

Another of the remarkable errors so com- 
mon in the minds of the people is, that a hyp- 
notist is some sort of a "green-eyed monster ;" 
that he is possessed of some occult and myster- 
ious power and that somehow, by the light- 
ning flashes of his green eyes he is able to grasp 
and hold human beings; to bring them out of 
the environment in which they have lived, 
breathed and had their being and transform 
them into just what he would have them to be. 
I have been in the homes of people in whom 
this idea was so strongly implanted that the 
subject of hypnotism would be mentioned with 
bated breath and with trembling lips, as though 
mentioning the name of some destroying mon- 
ster. 

I am glad to say that a great deal of this 
foolishness is passing and yet, the other day, 
at this institution, some of the students remark- 
ed to a woman that had been here, that I would 
deliver a lecture on hypnotism in a few days, 
and the woman said: — "Is Dr. Carver a hypno- 
tist?" In such tone and manner as to imply 
that, if he is, then he is practically the incarna- 
tion of the devil. 



Hypnotism 123 

I desire to call your attention to the fact 
that there is nothing mysterious, nothing occult, 
nothing strange, nothing strained, nothing ridi- 
culous about hypnotism. It is the simplest phe- 
nomena that occurs, the very sweetest phenom- 
ena that come to our attention. It is that pheno- 
menon that we witness in the little babe when, 
for the first time it is laid to rest beside its 
mother. It is that phenomenon ! that kisses 
down the eyelids of childhood at the crooning 
of the mother's voice. It is that wondrous phe- 
nomenon that closes each day of toil in this 
work-a-day world. It is this phenomenon that 
makes it possible for us to go on day after day 
exercising intelligence and power, taking care 
of the duties and obligations of this life. 

I desire that you come to realize that the 
sweetness of sleep is nothing but the demon- 
stration of hypnosis. We have sleep induced 
by suggestion from what we call anaesthetics. 
For those I cannot say so much, but for sleep 
at proper times, induced by specific intention 
or by passivity, too much cannot be said. 

It is supposed, as another erroneous con- 
cept, that one can be hypnotized against his 
fixed desire. It seems hardly necessary to add 
that this cannot be done. I have been surprised 
at the remarks of people relative to this subject. 
It is a common occurence for one to say: "I 



124 Applied Psychology 

do not believe I could be hypnotized." Well, so 
long as an individual keeps that attitude he 
could not. It requires a certain degree of in- 
telligence on the part of an individual before he 
can be hypnotized, and one that "swells up" 
and makes that kind of a remark is usually 
short on that particular quality. 

Any individual can be hypnotized that has 
intelligence enough provided he is willing, and 
no one can be hypnotized under any circum- 
stance against his fixed desire. Now I say "fixed 
desire/' because he may not be conscious of de- 
sire in the matter at all, one way or the other. 
Indeed, he may not have desire on the subject 
and in that degree of passivity, of course, he can 
be hypnotized and he may imagine that he was 
hypnotized without the question of his desire 
having entered into the matter. However, the 
point is that no individual can be hypnotized 
against his fixed determination. In other words, 
if he absolutely does not wish to be hypnotised, 
he cannot be. That is what I mean, and for 
that reason it is difficult to find hypnotic sub- 
jects. 

A person may think superficially that he is 
perfectly willing to be hypnotized, but upon the 
test being made, he finds that more deeply im- 
pressed in his Mind there is opposition — unwill- 
ingness. Such a person may even come to a 



Hypnotism 125 

hypnotist and request to be hypnotized, but 
upon the test being made he fails to respond be- 
cause unconsciously he is unwilling, and in such 
an event, unless he can change his attitude, it 
is an utter impossibility to hypnotize him. 

I can illustrate this to some of you that 
have been taking chiropractic adjustings. The 
operator tells you to lie on the table and relax 
as though you were going to sleep. You say, 
all right you will do that. You lie down and you 
relax. That is to say, you think you relax, and 
when the operator tells you again to relax, you 
say you are relaxed. He says that you are not, 
and you say that you are doing your very best 
to relax. That is mentally — outsidely, but not 
insidely. You have- not relaxed down through 
your body at all. You have only turned relaxa- 
tion to the outside. You are willing to relax 
outside, but not willing to relax inside, and the 
operator cannot adjust you, in the fullest sense 
of that term, for complete relaxation is neces- 
sary to complete adjusting. 

Now, if you have the same kind of will- 
ingness to be hypnotized you cannot be, and 
for the very same reason. 

The reason you do not relax on the adjust- 
ing table is because you have a suggestion of 
fear lodged in your Mind. You have permitted 
yourself to say to your Soul: "I am afraid I 



126 Applied Psychology 

shall be injured. I am afraid I shall be hurt," 
and the Soul is conveying that caution to the 
Mind all the time, and therefore, you cannot 
relax. 

It is the same with an individual that has 
said to his Soul — "I am afraid to be hypno- 
tized. Do not let me be. I caution you — do 
not let me be hypnotized." Afterward he may 
forget that and say to a hypnotist — "Oh yes, 
I am perfectly willing to be hypnotized." But 
the Soul has the caution he so carefully gave 
it and instantly the endeavor is made, it thrusts 
it above the threshold of consciousness, render- 
ing hypnosis an impossibility. 

One of the greatest disappointments of 
my existence is that I cannot be hypnotized be- 
yond the second degree. From childhood I 
have had a peculiar averseness to sleep. There- 
fore I can only be put into the second degree 
of hypnosis. My eyes can be closed and I can 
be rendered motionless, but when the operator 
attempts to go further and put my Mind to rest, 
instantly all his efforts are laid aside and I 
am as wide awake and as much master of my- 
self as it is possible to be. I have tried vainly 
to overcome this and I will succeed some day. 

Now, all these stories about individuals 
that have been hypnotized in their homes and 
taken away and destroyed are fabrications, pure 



Hypnotism 127 

and simple. There is not a word of truth in 
them, not one single solitary word. They are 
the imagery, the fantasy, the folk-lore that is 
as wild and ridiculous as was that of witch- 
craft and the inquisition. 

There is another erroneous concept to the 
effect that one, under hypnosis, can be made 
to divulge a secret. When an individual has 
cautioned his Soul that a particular thing is 
not to be divulged under any circumstance, 
you may hypnotize him to the somnambulic 
state and he will never, by look, word or sign 
divulge any part of that secret. That thing 
is utterly locked in his Soul and it is not given 
over because there stands that last command 
to the Soul. The Soul is without reason and 
therefore, has not the power to displace that 
command or put aside the caution and instantly 
the call comes for that fact, the caution comes 
to the Mind from the Soul : "Do not divulge," 
and the hypnosis is instantly at an end. 

Another erroneous concept still more re- 
markable is to the effect that, under hypnosis, 
one can be made to do that which is against 
his fixed principle. It is easy to understand why 
this has obtained such a strong foothold. It 
is impossible to tell extraneously zvhat are one's 
fixed principles. Therefore, I might hypnotize 
a person and induce him to do that which would 



128 Applied Psychology 

be contrary to what he professed when in his 
normal state. He might prove to be a hypo- 
crite. It is utterly impossible to tell how many 
hypocrites are here this morning. It is just as 
impossible to tell how much of a hypocrite I 
am, for we all have the power to hide ourselves. 
We are given that power in order that we may 
be free agents. If we did not have it, we could 
not be free agents. We could not exercise 
individuality in relation with others. We would 
continually be the subject of obsession by our 
fellow-beings in all respects, and therefore, we 
are given the power to obscure ourselves. 

The error is that one can be hypnotized 
and against his fixed principle be made to com- 
mit theft ; to infract chastity ; to commit murder 
etc. To prove this, persons that in ordinary 
life exercise a degree of honesty within the law 
have been hypnotized and given the suggestion 
to steal, and they have stolen. Individuals that 
have a reputation for chastity have been given 
the suggestion, under hypnosis, to perform an 
act that would be unchaste, and they have per- 
formed such act. Individuals that have shown 
no disposition to kill have been given the sug- 
gestion, under hypnosis, that they commit mur- 
der and they have demonstrated apparent will- 
ingness to perform the act. And so on to in- 
numerable illustrations, which only prove that 



Hypnotism 129 

those indi: iduals were, at bottom, thieves, un- 
chaste and murderers ; that it was not against 
their fixed principles to commit such acts. 

It has been demonstrated, under hypnosis, 
in many cases, that individuals that have been 
properly reared and educated, and at bottom 
are absolutely opposed to theft, and would 
rather die than take that which belonged to 
another, when it has been suggested to them, 
under the most enticing circumstances, that 
they steal what they desired above all things, 
that immediately they have thrown off hyp- 
nosis and have become normal. 

Individuals that have lived chaste lives and 
have demonstrated an absolute disposition to 
chastity have been hypnotized, and it has been 
suggested to them, under hypnosis, to commit 
an act of unchastity but instantly they have 
awakened and have refused. 

It has been suggested, under hypnosis, 
that an individual commit murder and thus he 
has been made to go through the form of mur- 
der to the very point of grasping a tin dagger, 
rushing at the victim and striking at him as 
though he would stab him through the heart. 
However, you must remember that there are 
two phases to that suggestion. The individual 
knew as well as anybody that it was a tin dag- 
ger, and that it would not puncture the body. 



130 Applied Psychology 

He knew that it was a play, and like all sub- 
jects under hypnosis, played the part with exact 
fidelity. But in cases where the dagger was 
real the individual has become normal and re- 
fused to act. 

Do you know that any individual that is 
willing under any circumstance, that the life 
of a fellow-being shall be taken, is at bottom a 
murderer ? I want you to understand that. If 
that thought could be sensed over this entire 
earth it would be the greatest civilizer the world 
has ever known. Any Individual that, at 
Bottom, is Willing, Under Any Circum- 
stance that the Life of a Human Being 
Shall be Taken, is at Bottom a Murderer. 

The foregoing statement includes nearly 
the whole human family. Therefore, is it 
strange that under hypnosis, murder may be 
suggested to an individual and the suggestion 
be accepted? Yet, if it is against his fixed 
principles not to kill, he cannot be induced to 
kill under hypnosis. 

It is also supposed that the. practice of 
hypnosis weakens the will. There is nothing 
so well adapted to the cultivation of a strong 
will as to be hypnotized ; not to be the operator, 
but to be the subject; for this reason: that in 
order to be hypnotized one must acquire the 
habit of concentrated passivity held in continu- 



Hypnotism 131 

ity and there is no stronger exercise of the will 
than is necessary to reach that attitude and 
maintain it. 

It is also thought that hypnotism destroys 
the Mind. I have already reverted to the fact 
that it strengthens the Mind; that it prepares 
the Mind for comprehensive suggestion. It 
trains the Mind to continuity in passivity, the 
very attitude necessary to receptivity. 

It increases the capacity for deep impres- 
sion and breadth of comprehension, essentials 
to the building of accurate memory. 

Of course, an individual could tamper with 
hypnosis until it became injurious. He could 
be hypnotized under circumstances that might 
render the result injurious. He could practice 
hypnotism until it would become injurious. 
That is to say, an individual may form such a 
habit of putting his Mind in abeyance as to 
weaken it. He is, while under hypnosis, sub- 
ject to any suggestion that does not contravene 
fixed principles and therefore would be a prey 
to the careless and unthoughtful. For this 
reason one should always be very careful in 
the selection of an operator to hypnotize him; 
never selecting any but persons of refined Mind 
and habits and of the best intentions. In other 
words, every precaution should be taken against 
the possibility of adverse suggestion and to in- 



132 Applied Psychology 

sure that only proper suggestion shall be given. 
For reasons of this character and others too 
many for enumeration, I wish to say that I am 
opposed to careless and indiscriminate demon- 
strations of hypnosis as an entertainment. 

Demonstrations of hypnosis should never 
be attempted except with the greatest serious- 
ness and earnestness of purpose and solely for 
the benefit of those involved. 

As to history, hypnotism has been known 
and used, under various circumstances and re- 
lationships of the Human family, from the 
night of time. It is one of the common things 
that has always been known, but not as hypno- 
tism. It was recognized as an incident to the 
Human family and looked upon as a mystery. 
Yet, we find facts in history that can be ex- 
plained upon no other hypothesis than that of 
hypnotism. I cannot go into the details of 
these this morning, but must leave them to 
your research. 

The first definite history we have of hypno- 
tism was in 1776. In that year Franz Anton 
Mesmer who lived in Paris, announced that 
he had found a way to put individuals into a 
peculiar form of sleep. His idea was that the 
sleep was induced by magnetism. He secured 
the sleep by rubbing magnets over the body of 
the individual, at the same time suggesting to 



Hypnotism 133 

him orally that he become passive ; that he sleep. 
He called it a magnetic sleep, and there are 
people to this day that think there is something 
magnetic incident to hypnotism. 

I call your attention to the fact, my friends, 
that there is nothing magnetic about it. There 
is nothing material about it. Magnetism is a 
power exercised from the earth, but hypnotism 
is a power of the Soul, and has nothing to do 
with, and is not in any way related to magne- 
tism. Get the idea of magnetism everlastingly 
out of your Mind, because it will cause you a 
good deal of disquiet if you do not under- 
stand it. 

It is being taught that the Body is a mag- 
net, that the body exercises a perculiar mag- 
netic influence upon, others and there is a cer- 
tain amount of truth about that ; but you should 
be careful how far you go with that idea. You 
must understand that the law governing 
magnetism applies to the material uni: erse, and 
applies to your Body only in that way and to 
that extent; but hypnosis is accomplished by 
the operation of psychic law. 

The method of Mesmer in producing sleep 
was called in his honor, "mesmerism." At 
about that time he began to treat the sick. 

Up to that time, you will remember, there 
were no very definite ways of treating the 
sick. Surgery had not obtained its grasp on the 



134 Applied Psychology 

people and the administration of decoctions, 
herbs, extracts of animals and all of the most 
vile conglomerations that Human Mind could 
conceive, constituted the then practice of 
medicine. 

People of all countries were crying- out for 
something to relieve their physical infirmities, 
and therefore, the very moment that Mesmer 
secured the sleep, he began experimenting to 
see if he could not use it for the relief of dis- 
ease. He found that by its use he was able to 
remove many forms of abnormality and espec- 
ially was he successful with individuals that 
were excitable; with those subject to hysteria, 
nervousness and all such forms of abnormality. 

So the medical profession looked into the 
matter, as they always do. They appointed a 
commission to investigate. In fact, they actu- 
ally appointed an honest committee to investi- 
gate. That committee investigated and came 
back and reported to the Society that Mesmer 
was doing just what he claimed to do; was 
actually curing people and causing them to 
walk in newness of life. Then the august Medi- 
cal Society of Paris said: "To the nether 
region with such a report. We will not accept 
it, for to accept such a report would be to ad- 
mit that Mesmer has superceded us. If a 
thought of this kind must come to the world, it 
must come through the proper channel. It 



Hypnotism 135 

must come through us.' 3 Thoughts, as you 
know, select channels characterized by sufficient 
intelligence that they can come through them 
and this particular thought did not select the 
medical channel. 

The august members of the medical so- 
ciety in Paris said: "Is it not likely, if there 
was any phenomena of that kind in the world 
that we would have discovered it ; we that loolc 
after the health of society at large? Is it likely 
that this ignoramus of a Mesmer should have 
discovered it ?" So they refused the report, and 
selected another committee. This committee 
was selected, like all committees of that kind 
are selected, because of the peculiar fitness of 
its members NOT to investigate. That com- 
mittee did not investigate, but did ascertain 
that whatever it was that Mesmer was doing, 
they could not learn to do. So the committee 
reported that they could not discover Mesmer's 
secret and that it considered it unsafe to report 
his success to the public. You know the medi- 
cal profession has always been the guardian of 
the public. The Society passed a resolution 
condemning Mesmer, charging that what he 
purported to do was a fraud. They said that 
Mesmer himself was a fraud and as a result, 
in 1815, Mesmer, a man of wealth, a man of 
education, a man of culture and refinement, 



136 Applied Psychology 

had his estates taken from him. He was ana- 
thematized, ostracized and finally exiled from 
France. Whe he was old, broken and decrepit, 
they permitted him to return. It is with such 
kindness and consideration that the medical 
profession has always treated the zvorld's 
benefactors. 

About the time Mesmer came back to 
France, Dr. Braid of Manchester, England, 
made a wonderful discovery. Mesmer had said 
that the mesmeric sleep was caused by a mag- 
netic fluid which, in some way, left the magnets 
and entered the Body of the individual. Now, 
according to medical science, if there was a 
fluid anywhere — it was a medicine — it could be 
nothing else. Hot water is a medicine and so 
is cold water, so is ice and so is vibration, even 
though of a universal nature; but Dr. Braid 
reached the profound conclusion that there was 
no magnetic fluid and therefore, that there was 
no medicine and that the practice of mesmerism 
was not the practice of medicine. The Medical 
Socity of Manchester accepted his word and 
permitted him to practice it. 

Dr. Braid induced this sleep by having the 
individual sit down and look at a bright light, 
at the same time giving the suggestion of sleep. 
By this means he "got by" the medical profes- 
sion, for they could find no particular objection 



Hypnotism 137 

to Dr. Braid's having a fellow sit down and 
look at a bright light while he told him to go 
to sleep, because the members of the medical 
profession practiced that on themselves. You 
know they have a fashion of looking at some- 
thing bright in a glass and then going to sleep. 
About seventy-five years ago, in the United 
States of America, hypnotism began to be prac- 
ticed sporadically. 

About forty years ago it was quite com- 
monly practiced over the country, to such an 
extent that school teachers in the common coun- 
try schools lined their pupils up to test them 
to see how many were hypnotic subjects. A 
great many teachers got in trouble about that 
and many of them were discharged, because 
there were people in nearly every school dis- 
trict that were as wise as the medical doctors 
in Mesmer's time, and they knew that hvpno- 
tism was a fraud and not rip-ht and that hypno- 
tists were in league with the devil. So the ex- 
perimenting teacher would be given the "hay 
road" and would g-o out of the community" with 
all the aspersions of an aroused and ignorant 
public cast upon him. 

The modus operandi of inducing hypnotic 
sleep has had as many changes, almost, as the 
periods of time and the various forms of social 
advancement during its growth and develop- 
ment. I shall describe but a few of them. 



138 Applied Psychology 

As I told you, Mesmer's plan was to stroke 
the Body with magnets, at the same time giving 
the suggestion of sleep, not only in one way 
but in all ways he knew. He finally learned 
that to stroke the body with the bare hands, 
while giving the suggestion of sleep, was just 
as efficacious as stroking it with magnets. 

Dr. Braid had the individual sit down in 
front of a bright light and gaze steadfastly at it 
and in every way that he could, offered him the 
suggestion of sleep, giving the suggestion 
verbally. 

The plan of Dr. Bernheim was to begin 
by removing all fear of the sleep from the in- 
dividual. He would begin by giving him the 
suggestion that he would be protected and 
cared for and no injury would come to him — - 
nothing adverse would come to him. Then he 
would offer the suggestion of sleep in its vari- 
ous steps. He would have the subject sit down, 
lean back, breathe deeply, close the eyes and 
thus take advantage of all those aids to the 
induction of sleep. 

Dr. Warman's method is to have the in- 
dividual sit down before him, place his knees 
in touch with those of the individual sitting, 
take hold of the hands, place his thumbs over 
the ulnar nerve on the back of the hands and 
gaze fixedly into one eye, at the same time 



Hypnotism 139 

suggesting orally — rhythmic, diaphragmatic 
breathing. He suggests dilation of the pupil, 
following that with the suggestion of relaxa- 
tion of the eyelids and at the proper time, by 
the suggestion of sleep. 

It is quite immaterial which of these meth- 
ods is adopted. The first thing that must be 
done is to secure the attention of the individual. 
Then the operator must have the subject under- 
stand what he is going to do and consent to it 
and the subject to know what he is to do and 
concentratedly enter upon its accomplishment. 
If the subject has any fears, and he usually 
has, even though he does not know it, they must 
be removed. He must be induced to become 
passive. The operator must become positive. 
At this juncture the operator must suggest 
sleep. It is usually best to do so orally and 
while he is positive in continuity upon that 
thought, the subject must be passive in con- 
tinuity upon that thought. The desire for sleep 
for the subject must be mutual, continuous and 
unbroken, if success is to be attained. You 
will see, that hypnosis is a very simple matter 
indeed. 

Years ago I had a considerable experience 
with hypnotism. Since I took up the profession 
of Chiropractic I have had no experience with 
it, on account of the unreasoning prejudice of 



140 Applied Psychology 

the people. I knew that if they thought I was 
in any way connected with hypnotism they 
would not give me a chance to demonstrate 
Chiropractic. Even as it is, they say that I 
have broken backs, distorted limbs, destroyed 
Minds, ruined hearts and hopes for all eternity ; 
but it has been easy to demonstrate that these 
things are not true. But Chiropractic was new. 
It had burdens enough and as I expected to 
stand in the forefront and do battle for it. I did 
not feel that I had the right to bring to it any 
further burdens than it already had. I thought 
that there were others that could fight the 
battles of Psychology and incidentally of hyp- 
notism, so I ceased to make hynotic demonstra- 
tions. 

However, before taking the field for 
Chiropractic, I had induced hypnosis in many 
subjects. In the days when I practiced law I 
was just as interested in Psychology as I am 
now. We had societies and clubs in which we 
carried on this form of study and demonstra- 
tion and let me tell you, my friends, if there 
was no other reason in the world but the one 
I shall give you, I should love hypnotism and 
have confidence in it. 

Krom a time when my mind does not run to 
the contrary, I was a slave to tobacco in every 
form, and I continued to use it to excess all 



Hypnotism 141 

through the years until I was thirty-three 
years of age. Then Dr. Burdette came to our 
town and organized a class in hypnotism. My 
friend, the editor of the daily paper was there 
and was a charter member of the class. I knew 
nothing about it, was not invited and did not 
belong to the class. 

The doctor had explained that he could 
cure the drug habit by hypnosis. There were 
a number of medical doctors in the class, and 
of course, they could not believe that. They 
were just like the medical doctors of Paris and 
would not believe anything unless it came 
through the medical profession ; unless they had 
instituted it themselves. So Dr. Burdette said 
to them — "Do you know of any man that is 
addicted to the tobacco habit, that my curing 
would convince you?" My friend, the editor, 
had hear me say that I would like to be rid 
of the tobacco habit, so he suggested my name 
as a subject. They said that would be all right, 
for they knew that they never saw me at night 
that I did not look like a freight train, the 
smoke and fire flew to such an extent and they 
never saw me in the daytime that I did not 
look like a double-header, with a chew of 
tobacco in each side of my mouth and puffing 
at a cigar. So they agreed that if the Doctor 
could cure me of the tobacco habit they would 
be convinced. 



142 Applied Psychology 

The next day my friend came to me and 
told me that there was a hypnotist in town who 
would cure me of the tobacco habit if I would 
come down that night. I asked him what the 
expense would be, and he replied that there 
would be no charge; that I would be a clinic. 
I told him I would be on hand. 

The doctor put me in the second phase of 
hypnosis and suggested to me that there was a 
smell and taste about tobacco that I had never 
known before, and that the next time I smelled 
or tasted it, I would notice that smell and that 
taste and that these would be so strong as to 
be paramount to every other smell and taste, 
and that they would be so obnoxious, so re- 
pulsive and horrible as to cause revulsion. He 
gave me that suggestion in the most positive 
manner in every form that it was possible to 
express it, for a period of about five minutes. 

All the time he was giving me those sug- 
gestions, I was sitting in the chair; could not 
move, nor open my eyes; yet, I knew every- 
thing he was saying, just as you, sitting here 
know what I am saying. When he released 
me from that sleep, I looked up at him and 
said — "That was a beautiful speech you made, 
Prof. Burdette, but do you think I am going 
to be affected by that?" He said— "That is 
all right. All you have to do is to report to- 
morrow night." 



Hypnotism 143 

The next morning I started to my office 
as usual. I had forgotten all about the tran- 
saction, which shows how frail is the Human 
Mind; but my Soul had the impression of the 
facts as they occurred. I pulled out a cigar and 
bit off the end. The taste was horrible. I 
looked at it, supposing that I had got the end 
of it into something and not thinking of the 
events of the night before, I bit off a little 
more, spit it out and put the cigar in my mouth. 
It tasted just as bad as before. Then I thought 
of what had occurred. I said — "Is it possible 
that I am such an idiot that I will let a little 
talk like that have so much influence on me. 
Why, the first thing I know I will let a jury 
look me in the face and stop me from arguing 
the case." 

I held that cigar in my mouth all the way 
down to my office and I might as well have 
held a stick of quinine, the taste was so horrible. 
When I reached the office I threw the cigar 
into the "slobber-box," — that is the proper 
name for it and should be used instead of the 
dignified word — "cuspidor." I went to work. 
Directly I took out my pipe and tried that. It 
was worse than ever. My partner sat and 
smoked and looked at me. He had heard the 
whole story, and was greatly amused. 

Finally I went home for luncheon. We 
had three meals a day then. We did not know 



144 Applied Psychology 

any better. We did not live Chiropractically. 
After luncheon I thought I would go into the 
drug store and get a good cigar — so I bought 
a twenty-five cent one. I never committed that 
offence before. I bit the end off and put the 
cigar in my mouth. I shall never forget that 
cigar. It was a "Moose" — a "twenty-five cent 
"Moose." It tasted just as nasty as the cigar 
I had that morning. However, I took out a 
match and lighted it and before I got around 
the square I had let that cigar go out and re- 
lighted it several times. I smoked about one- 
third of it and threw the rest into the spitoon. 
I did not have the courage to try any more 
tobacco that day. 

I went down that night and made my re- 
port. You should have seen those medical doc- 
tors. Their astonishment can only be imagined 
— not described. The doctor put me into the 
sleep again, gave me the same suggestions as 
the night before. He then gave the additional 
suggestion that if I ever touched tobacco again 
it would make me deathly sick and that I would 
vomit till I nearly threw my boots up. 

It had always been the greatest delight of 
my life to go into a tobacco store and look at 
the tobacco as it lay in the open caddies, or to 
gaze at the cigars in the open boxes. You 
know when an individual has a habit, he loves 



Hypnotism 145 

everything that is a part of that habit, just as 
the insane love their insanity. The tobacco 
habit with me was an insanity and I loved all 
its sensations. 

About three years later I went into a 
tobacco store to look at the caddies; I went to 
the back of the store to begin and believe me, 
I had a race with Jonah to get to the sidewalk. 

Hypnotism is the most positive form of 
cultivation of the will, especially in children, 
and later I shall say more on that subject. It 
is the best method known for correcting bad 
mental habits, such as temper, fear, doubt, 
drug, tobacco and other habits. 

I wish to talk to you for a moment about 
mental habits. Temper can be controlled and 
educated by hypnotism. The mother can sit 
down by the crib of her child, that has been 
showing evidences of temper, after it has gone 
to sleep, take hold of its hand, move it just 
enough to get the attention of the child, but not 
enough to wake it up and then tell it the beauti- 
ful story of control, of passivity, of continuity 
in passivity and thus build in that child's Mind 
the power to control the temper ; to control the 
impulses and to control all that is adverse to 
the welfare of that child. 

All individuals subject to that engine of 
destruction — fear can have it utterly and abso- 



146 Applied Psychology 

lutely removed from the Mind by means of the 
power of hypnosis in conformity with the law 
of suggestion. 

Also, as I have explained fully, there is no 
stronger aid to telepathic communication than 
hypnosis. 

Hypnotism is the coming anaesthetic and 
will, at no distant day, be used for that purpose 
in all necessary surgery. 

Now, my friends, let me beg of you that 
have fear of hypnotism, to lay aside ignorance, 
the mother of fear and be informed. Learn 
that hypnotism presents the commonest phe- 
nomena with which you come in contact in life. 
Understand that it reaches back to the cradle 
— is incident to the cultivation of all worthy 
desires and qualities. Understand that it is 
necessary to health and strength. Then fear- 
lessly and in proper attitude investigate it and 
you will never regret it. You will come to 
appreciate its wonderful efficacy and will use it 
as you use all other common powers and with- 
out any thought of its being mysterious or 
occult. 



LECTURE NO. 6. 
June 18, 1913. 

Rational Psychology 

Ladies and Gentlemen: In a sense these 
lectures have concluded. That is to say, the 
terminology has been given and explained and 
we now go to the more definite and specific 
parts of the work, that which is of value to us 
in its application; and as to the phase of appli- 
cation that I wish to develop in this lecture let 
me — 

RECAPITULATE. 

We have learned that the Mind is the 
physical or material agent of the Soul ; and 
that its scope and limitations are bounded by 
this life. Therefore, that the greater number 
of its attributes, such as reason, comparison, 
imagination, induction, memory, anger, jeal- 
ousy, etc. are as transient as this existence is 
transient; that its relations to the Soul are: 
Eirst — to receive universal intelligence from the 
Soul; Second— to transmit information from 
this environment to the Soul ; that the Soul has 
no reason, but always gives back to the Mind, 
in the form of its impressions, that which is 
given it, the false as well as the true, and this 
is of the greatest importance to us. And fur- 



148 Applied Psychology 

ther, that the Mind has that one remarkable 
attribute — deduction — sometimes called intui- 
tion — which is the potential power to instantly 
recognize universal law or truth, and that so 
far as we are concerned, the Mind — our Mind 
— is the only intelligence; for we must take 
note of all other forms of intelligence through 
the medium of the Mind, as well as all other 
phenomena. This brings us to the subject for 
consideration this morning: 

RATIONAL PSYCHOLOGY 

Viewing this field as we have developed it, 
you will at once be impressed, especially follow- 
ing this recapitulation, with the wonderful im- 
portance to us of the Human Mind, and while 
descanting upon the Human Mind and impres- 
sing you with its wonderful importance I am 
not attempting, either by direct inference, or by 
inuendo, to recall your appreciation from the 
remarkable and comprehensive value of the 
Soul. Indeed, I am not talking: about the Soul. 
I am now addressing myself exclusively to the 
Mind, and for that reason which must appeal to 
each one of us as being paramount to all others 
— that the Mind is the place where we begin 
all intellectual development. It is not the ave- 
nue through which we commenced existence, 
by any means; but it is the avenue through 



Rational Psychology 149 

which we begin development. That is to say, 
our knowledge of an individual existence dates 
only to our memory, to the beginning of our 
individual memory. You will see therefore, that 
it is of the utmost importance that we give 
more attention, more careful consideration to 
the Mind and to its attributes, than has here- 
tofore been the habit of people in general. 

There has always been a lack of earnest 
attention given to the Mind. It has received 
from the Human family a vast amount of neg- 
lect. It is entitled to a most profound consid- 
eration, and it is a plea for Mind that I bring 
to you especially. 

As to Mind, the Human family has, from 
the dawn of history, exercised two peculiar at- 
titudes; one of them representing that vast 
number of humanity that fall within the scope 
of materialism. That is to say, those that have 
clung tenaciously to this environmental, physi- 
cal, seeable, hearable, tasteable, smellable, 
touchable, handleable thing that we call our 
material world; those that have believed 
that in some mysterious way that they 
have not found it necessary to explain 
— and that is putting it as kindly as 
possible; for to put it less kindly would 
be to say that they have not found it 
possible to explain ; that life has come into ex- 
istence and has been maintained ; that all forms 



150 Applied Psychology 

of animation have sprung - into existence be- 
cause of certain relative phases that they have 
denominated kinetic energy. They have talked 
of the Mind, but have talked of it exclusive of 
the Soul. They have referred all phenomena 
for their explanation to the inter-relationship 
of material essence, and of course, their ex- 
planations have been unsatisfactory, short- 
sighted and incapable of demonstration. 

The other class of humanity, those that 
do not believe in the material exclusively, have 
taken the other tangent, and remarkable as it 
may seem, they have talked almost continu- 
ously of the Soul, of Psychic things, of all this 
congeries of phenomena, disrelated from the 
material and as though it really had no relation 
to it. Therefore, their teachings have been as 
full of error, as inexplicable, and as incapable 
of demonstration. It would seem, without 
pausing to go into any analysis, that the truth 
would be found somewhere between these anti- 
podes; that the truth must lie somewhere in 
the golden mean, between the extreme materi xl 
and the extreme Psychic; in other words, that 
the truth must consist in the harmony of rela- 
tion between the material and the Soul. 

Now, in every form of Psychic inquiry, I 
care not what it may be, I declare to you that it 
is the first duty of every individual that would 



Rational Psychology 151 

make investigation, to begin with the Mind, for 
you must understand that the Mind is our only 
avenue to the Soul. It contains the capacities 
by which we shall measure, weigh, and know 
all that it is possible for us to measure, weigh 
and know. 

Therefore, Psychology must, to every stu- 
dent, first consist in an investigation of the 
machine that must produce the Mind, through 
the medium of which all investigation must be 
made, for if an individual does not know the 
machine he is not likely to have a well-defined 
knowledge of its function or action, and if he 
does not know its function or action, he will 
be incapable of telling whether or not its func- 
tion or action measures up to the standard that 
it should, and this, being translated, simply 
means that every human being should, first of 
all, from the cradle to the grave, make a search- 
ing and earnest study of his brain — his nerve 
system — in order that he may come to know 
the Mind — what it is — how it acts — and what 
are its peculiar physical limitations; and hav- 
ing received a well-grounded knowledge of the 
Mind, he is then in position, and then only, to 
make investigation through that mind as to the 
Psychic world that lies beyond. 

What has been the habit in this particular 
respect? The habit has been that those that 



152 Applied Psychology 

have made Psychic investigation have been 
those that have known the least about the ma- 
chine that produces the Human Mind. What 
has been the habit of the Human family with 
respect to investigation of the Psychic? This 
investigation has been accomplished through 
those that had absolutely no knowledge of the 
Mind and its operations. Is it strange then, 
that the world is rife with error upon this im- 
portant subject, when we come to consider the 
media through which it has received its infor- 
mation ? 

A further investigation of this subject re- 
quires that we shall make inquiry as to what 
knowledge is. Having learned that the Mind 
is but the function of a physical machine, and 
that in some miraculous way, or perhaps to 
style it better, in some immaculate way, knowl- 
edge comes to us through it; the next logical 
step is for us to inquire, what is knozvledge? I 
presume that today there is no question that 
could be put to the Human family that would 
be less likely to be answered than this one ques- 
tion — what is knowledge? I presume that of 
all the millions of answers we might get to 
different questions, this question would draw 
from the Human family a wider discrepancy 
of response, for I am quite sure that no two 
Human beings at this time have exactly the 
same concept as to what knowledge is. 



Rational Psychology 153 

It is the general concept of Human beings, 
I believe, that it is possible to know to the in- 
finitestimal detail, to the exclusion of the very- 
last doubt — a given thing. I desire to say, that 
from such a standpoint there is abslutely no 
knowledge in this world. We are here, relying 
upon the transmission of intelligence to us, and 
therefore, that which we have heretofore con- 
ceived to be knowledge can rise no higher than 
our faith in the medium of transmission of in- 
telligence to us; than our faith in that which, 
by the process of transmission, comes to us. 
Therefore, in its simplest definition, knowledge 
consists only in that which we conceive to be 
true. Knowledge consists simply in that which 
we believe to be true. 

As to knowledge at the present time, with 
all the diversity of opinion, with all the diverg- 
ent thought, with all the expense of energy 
upon this subject that is taking place in this 
great world of ours, there are but two general 
attitudes upon this entire subject; and there- 
fore, for the purpose of our investigation, the 
whole matter is at once made simple and plain. 

People are divided into these two classes — 
First — those that receive — are willing to re- 
ceive and are waiting to receive intelligence 
from others ; and Second — those that are look- 
ing for the transmission of intelligence from 



154 Applied Psychology 

universal sources through the medium of intui- 
tion. 

In other words, the one class that rely 
upon dogmatic transmission; and the other 
class that waits for universal instruction. 

Of these two classes, the first, at this time, 
forms the vaster number because, as I told you, 
knowledge came into cognizance primarily 
through the medium or avenue of imagination ; 
was clothed and surrounded with prejudice; 
because there was always the inseparable desire 
of those that had imagined and formulated 
theories, to reduce them to a permanent record, 
and to have them transmitted to and believed by 
the generations that were to follow. And it 
was because of this, I told you, that our libraries 
teem with a vast lore of theories — dogmas — 
imaginations, under which there is absolutely 
no support nor prop of truth, and yet that whole 
mass of the Human family that rely on infor- 
mation from others, is continually receiving this 
form of intelligence as truth, and continuing 
to perpetuate it, and so long as they thus rely 
on this kind of information, they will continue 
to perpetuate the imaginations, the theories and 
the lore of ages related only to darkness, error 
and superstition. 

It is a matter of regret that to a large ex- 
tent, we are all on the dogma side, because, 



Rational Psychology 155 

from the cradle to the grave, we are all absolute 
believers in those things that come to us 
through certain avenues, and to those things 
we do not apply our analytical, comparative 
reason. The soft murmurings of mother over 
the cradle left in your memory are evolved 
above the threshold of your consciousness 
again and again, and you do not attempt to 
wrest them from their place and destroy them 
if they are not true. You rather relegate them 
to your emotional nature and cling to them as 
though they were sacred. It is quite immaterial 
how false they may have been. Where is there 
a man so disciplined that he can wrest from 
his inner nature all of the sweet nothings that 
his mother told him, and cast them from him, 
because, forsooth, they are not true? Where is 
the individual that can rid himself of parental 
counsel, of parental teachings, of the stories 
and folklore, the fairy stories, the sweet super- 
stitions of childhood? All the impressions borne 
to his inner nature in his infancy through the 
avenue of fantasy and dreams? That is all 
existing in the warp and woof of our material 
being as truth, and let me call it to your atten- 
tion that these impressions, so long as they 
exist, will warp, injure, and destroy our reason, 
our analysis, our logic, and the truthfulness of 
our physically limited conclusions. When I say 
that, I say it with the full memory and con- 



156 Applied Psychology 

sciousness that to be relieved of all of those 
things would be to lay away the major portion 
of that which we have held to be true, noble 
and sweet as appertaining to this life; and yet 
that does not lessen our profound duty in the 
emergency. 

The other reference is to all forms of re- 
ligion. It is quite immaterial to what age, or 
clime or people we apply the thought. It as 
readily applies to the savage, in his unwritten, 
traditional religion as to civilized man, for there 
the boy is dependent upon his father for infor- 
mation as to the Great Spirit and as to all of 
the related propositions and tenets of religion. 
He only receives them; he does not attempt 
to analyze them; he does not attempt to ascer- 
tain their truth; he sits silently and passively 
receiving all that the father transmits to him 
as to the religion of the tribe; and then he, in 
his turn, at the proper time, transmits that re- 
ligion to his posterity. 

So it is with all of the Bibles that have 
ever come to us, from the most ancient down 
to our present time. You must understand 
that, in the study of this wonderful department 
of literature classified as the Bibles of all ages, 
the evidences that you are accepting are but the 
efforts of those that have believed in the trans- 
mission of that form of written and printed 



Rational Psychology 157 

intelligence, to make it relate back and connect 
with Great Soul authority. That is all that 
Biblical evidence, regardless of the religion to 
which it is applied, amounts to in the final and 
last analysis. 

As to whether the one or the other is the 
proper method, I leave entirely to you. Yet, I 
cannot resist the importance of the necessity 
at this time of cautioning you that, to rely upon 
the transmission through any material agency, 
of any form of information that has been an- 
nounced as truth, is always accompanied with 
the most pronounced danger, and if the longing 
for truth that wells up in the Human being 
amounts to anything at all, it means that we 
should pursue our investigations until we arrive 
at that degree of development where we have 
the power to reach universal intelligence, and 
continually receive the stream of universal 
truth, unalloyed and undisturbed, as it shall 
come to us. 

That brings us back to that other form of 
receiving information, that we have called 
intuition ; for you will understand that intuition 
is that one quality of Mind by which universal 
truth is connected with the Mind attributes, 
reason, comparison, imagination, analysis, and 
systematization. 

The quality that we refer to as intuition 
may be properly called deduction. Society 



158 Applied Psychology 

at large is guilty of a very peculiar and remark- 
able error with respect to that quality of Mind. 
Because it has been announced, as it has been 
in these lectures, that deduction is the direct 
acquisition of universal truth from the Soul 
which is absolutely in touch at all times with 
the transmission of universal truth, it supposes 
that this quality of the Human Mind is incap- 
able of error. In a discussion of this subject, 
you will have this question put to you: Well, 
if deduction is intuition, and intuition is the 
immediate recognition of universal truth, then 
why is it not easy for us to be always possessed 
of universal truth ? Why should it ever be pos- 
sible for us to go astray? Why should it ever 
be possible for us to commit error? And why 
should it ever be possible for us not to be in 
constant possession of a knowledge of universal 
law? The answer is — we are only able to re- 
ceive at one time a fragment of truth, and you 
must remember that we are receiving that frag- 
ment of truth through the attributes of the 
physical, the material Mind, which is subject 
to all ordinary weaknesses. 

I desire you to get that thought fully— in- 
tuition-deduction and they are the same — must 
be accomplished through the Human Mind, and 
that the Mind is susceptible to all physical weak- 
nesses. With this understanding, you will bet- 



Rational Psychology 159 

ter comprehend the conclusions I am about to 
reach. 

By physical weaknesses, I mean, in the 
first place, improper construction of the human 
brain, which, as you know, is influenced by 
heredity ; influenced by a thousand and one ad- 
verse human relationships, which I cannot 
pause to discuss at this time, to such extent that 
a brain is so constructed that it does not func- 
tion to produce a normal Mind, and yet there 
is Mind that has the potential quality of deduc- 
tion, but which is obstructed — clouded — zveak- 
ened, by the very elements through which it is 
produced, and you must remember that even 
the most powerful Mind has deduction only in 
very slight capacity. 

All Minds are subject, in the first place, 
to disturbance by atmospheric conditions and 
by animalistic tendencies. By animalistic ten- 
dencies I simply refer to all of the things by 
which we are connected to physical existence, 
to-wit: the necessity for food, air, sunshine, 
exercise, all physical necessities to sustain ani- 
mation are nothing but animalistic tendencies. 
These exercise an influence upon the attributes 
of the Mind of which I am speaking, intuition 
— deduction. 

Then again — the ordinary sensations — the 
special sensations — the unconscious sensations 



160 Applied Psychology 

— books — pictures — etc., continually obtrude 
themselves upon this quality of the Mind. 

If it were not for all of these we have a 
character of disturbance that is graver — the 
obtrusion of mental processes. You say you 
find it difficult to secure concentration, because, 
just as you are about to concentrate upon one 
thing, in pops another. Do you understand 
what that means? Do you understand the 
significance of that? It means that there are 
continuous Mind processes that necessarily op- 
pose each other. Comparative analysis is an 
affirmative process and is opposed to the 
passive process of deduction. 

Then there is the obtrusion of belief that is 
opposed to the truth to be intuitively received. 
Give this thought your best attention. Just 
about the time you have reached the attitude in 
which it is possible for the Soul to give you, 
through the process of deduction, a universal 
truth, you close the avenue, by an adverse faith, 
dogma, or belief, and the universal truth is 
held back and you may never receive it. Time 
will not permit me to go far into these details. 
I can only point out and indicate them to you 
that you may follow the further consideration 
of them. I must leave it to the emergency of 
experience for you to make application of these 
principles and to apply this knowledge. 



Rational Psychology 161 

Proceeding with the inquiry, when is it 
possible for a human being to exercise that 
wonderful quality of Mind called deduction ? It 
is only when all obstructions are removed. 
When you consider this proposition from this 
aspect, you can understand why the human 
family has grown in intelligence so slowly. 
Think just for a moment of your own experi- 
ence. Can you remember a single moment in 
your life when intuition would have been pos- 
sible for any considerable length of time? 
When have you been willing to receive truth 
that might annihilate the fondest hope for 
future experiences ? When have you been will- 
ing to have transmitted to you a truth that 
would destroy every belief that you have held 
up to that moment. I desire to say that I ques- 
tion whether you have lived one second in that 
attitude, and there are very few individuals 
that ever evolve to the place where they can 
look eternal destiny in the face and say truth- 
fully : "I am ready to receive the truth, regard- 
less df what effect it may have upon me and 
mine." However, that is the attitude for intui- 
tion, for deduction, for transmission of im- 
maculate truth. 

Because this is true, another grave error 
has crept into the Minds of the people. It is 
thought that great preparation must be made 
to receive intelligence intuitively, but just as 



1 62 Applied Psychology 

strange as is all phenomena regarding the 
human family, the simplest preparation is the 
most profound. We see the most wonderful 
manifestations of intuition in the babe but an 
hour old. It is prepared for intuition and is 
receiving intuitional influx of intelligence, so 
that it immediately knows that it must perpetu- 
ate its existence by respiration. It must per- 
petuate its existence by food. It must per- 
petuate its existence by muscular activity, and 
all of the other processes of life. This intelli- 
gence is given solely by intuition — the impres- 
sion of universal truth. When you understand 
that, you will know what the meek and lowly 
Nazarene meant when he said: "Unless you 
become as little children." And I say to you, 
unless you become as a babe, you cannot be the 
recipient of intuitive information. For the time 
you must render your Mind completely a blank. 
You must render your desires as absolutely nil 
as those of a babe if you would receive uni- 
versal truth. 

For further illustration, the phenomenal 
children that have been observed at different 
times, have come into existence peculiarly, for 
the purpose of emphasizing this wonderful fact. 
I refer to child musical wonders. You have 
known, or read accounts of children that at a 
very early age have produced wonderful im- 



Rational Psychology 16 



o 



provisations on the piano, violin or in song, 
equalling the masters, but when they were edu- 
cated mentally, lost their musical superiority, 
because, forsooth, in the acquisition of the 
things mental, which they must know, they lost 
the quality or power to listen to the "still small 
voice" of intuition. 

The mathematical wonder, Zerah Colburn, 
a little child, at the age of eight or nine years, 
playing with his blocks and toys upon the floor, 
could solve the most remarkable and intricate 
mathematical propositions. As soon as the pro- 
position was stated to him, he gave the answer, 
not waiting for mental calculation, but instantly 
the answer came, many times consisting of six, 
eight and ten figures. But when they attempted 
to educate this child in mathematics and he 
learned to add, subtract, multiply and divide, 
he could no longer solve these wonderful prob- 
lems, but was a mathematical nonentity. Thus 
again was demonstrated to the world in a most 
remarkable manner the lazv of intuitional trans- 
mission of intelligence. 

Again this law is demonstrated to us in our 
every-day walk and conversation ; in our every- 
day experiences, in the moment of emergency, 
when no mental or material aid is at hand or 
can be used; the wonders of intuitional trans- 
mission of intelligence in the matters of self- 



164 Applied Psychology 

preservation is illustrated to us. I have ex- 
perienced that several times, and I believe it to 
be a common experience of all. It undoubtedly 
has been so with you if you have been observant 
of it. 

Now, if intuition can be thus obtruded 
upon, if it can be so easily occluded, if the loss, 
or even partial loss, of the Human Mind pre- 
vents intuition, if intuitional transmission must 
be accomplished through means that are so 
frail, what answer shall we give to the ques- 
tion — are intuitions always the truth? The 
answer is — yes, absolutely. But it must be re- 
membered, with caution that the difficulty comes 
in separating that which is intuition from that 
which is not. That which is intuition is always 
true; but the individual must be exceedingly 
careful to separate that which is intuition from 
that which is not; but which may be influxed 
at the very same instant, and in that particular 
phase lies the danger of error. Errors in this 
respect have caused much sorrow and adversity 
to the human family; have held back mental 
evolution and Psychic development for cen- 
turies. 

This arouses in our Minds another inquiry 
— is there a way that we may know intuition? 
Is there a way that we can know truth that 
is transmitted to us through the process of in- 



Rational Psychology 165 

tuition? Again, I say to you, without any fear 
whatever — absolutely — yes. 

Now, let me stop at this point and inter- 
polate this thought. You understand that we 
have arrived at a place of investigation that 
requires the most profound, intense, careful 
analysis and discipline. The novice could not 
tell the difference between intuitional intelli- 
gence and intelligence that is only reflected as 
memory from the Soul. It is for that reason 
that I made the statement that preparation — 
development — is essential. That is to say, a 
study of the brain and a study of the Mind is 
necessary in order to prepare the individual to 
investigate at this stage. 

This is the test — anything that is trans- 
mitted to you while you wait in the attitude 
to receive, in the attitude of the little child, the 
absolutely passive attitude, that arouses in your 
Mind the slightest doubt, the least disposition 
to inquire further, you may at once register as 
not being universal truth. On the other hand, 
while you thus wait in the passive condition 
ready to receive, and with no obstruction to 
the receipt of intelligence, that which comes to 
you and does not arouse in you any impulse to 
make further inquiry, you may register at once 
as being universal truth. 

Now, laying all other things aside — is this 
knowledge of any value to us, and first of all, 



1 66 Applied Psychology 

when can we acquire this kind of information? 
Can we acquire it while we are involved in the 
daily walk and conversation? Can we ac- 
complish this kind of receipt of information 
while busy with practical things? I answer — 
yes, most assuredly. 

You must remember that in the eternity 
of Soul existence, an instant is as a million 
years, and a million years is as an instant. An 
influx of universal intelligence can come to you 
in a space of time so short that it would be im- 
possible to measure it, and completely and 
absolutely fill you from head to foot and sur- 
charge you with its value and power. 

It is possible for an individual to learn to 
be so synchronous, and yet so continually a 
listener in passivity for the transmission of 
universal intelligence, that both forms of in- 
telligence can continually be coming to him and 
filling, evolving, regenerating and bringing 
him nearer and nearer to universal harmony. 

We are limited in our acquisition of 
knowledge to this channel. There is no other, 
there has never been another, there never will 
be another channel through which we can re- 
ceive universal intelligence. We must get 
universal truth, if at all, through intuition. 
And this statement does not negative any form 
of religion that exists in the world today. That 



Rational Psychology 167 

is the only way that universal intelligence can 
be transmitted to us. It is the only zvay it has 
ever been transmitted, the only way it can ever 
be transmitted. 

This becomes perfectly clear when we look 
the situation squarely in the face, for you will 
understand that all the religions of the world 
hold that they obtained their basic principles 
from the God of the Universe, called by what- 
ever name, which is, after all, nothing but the 
transmission from the Great Soul, of universal 
truth through the process of intuition to the 
Minds of human beings. 

How does universal truth come to us ? It 
comes through all of the multifold avenues of 
our intelligent being that have been carefully 
described in this course of lectures; that is to 
say, through sensation, common, special, and 
unconscious. It also comes through our five 
senses, and all that is but equivalent to saying 
that it comes through all media of suggestion. 
And aside from these usual and, therefore, 
more common ways it also comes through 
clairvoyance, which means clear-seeing — clair- 
audience, which means clear-hearing, or to use 
a term that combines all of these clair sentience 
— telepathy. 

It is perfectly clear that all universal truth 
that human beings have ever received has come 



1 68 Applied Psychology 

to them through telepathy or Soul- communion; 
that is to say, by influx from the Great Soul 
through the medium of the Souls of indi- 
viduals. 

Intelligence received in this way is some- 
times referred to as coming through an indi- 
vidual in a state of trance, in connection with 
which I desire to make myself clear. Trance 
is a form of hypnosis which may be self- 
induced, or induced by extraneous influences. 
The information received will, of course, be 
telephatic, for trance puts the Mind in abey- 
ance, and leaves open only the channel of the 
Soul 

There is a way by which the knowledge of 
events that have not yet taken place, it is said, 
may be known, through what is called premoni- 
tion. As to this phenomenon, I desire to say, 
by way of explanation, that the transmission 
of intelligence of this character and in this way 
is the most difficult for us to understand of any 
that has been referred to, or discussed. And 
this is true because we have been so definitely 
and carefully schooled to our material limita- 
tions. The impossibility of acquiring such in- 
formation through a means common to all of 
us, has always been carefully and most impres- 
sively taught to us. However, if you believe 
that God is possessed of omniscience, omni- 



Rational Psychology 169 

potence and omnipresence and that your Soul 
possesses those powers potentially — you must 
also believe that God's knowledge is from the 
beginning; is comprehensive of everything and 
that your Soul, having these powers in poten- 
tiality, is possessed of the means of receiving 
all knowledge. You must also believe that an 
event that has not yet taken place is as com- 
pletely a part of universal truth as though it 
had. And, therefore, under the very most 
favorable circumstances, you must admit that 
your Soul may receive from the Great Soul a 
fragment of such truth comprising one event 
that has not yet been enacted, and thrust it 
above the threshold of your consciousness. 
You would not expect such an immaculate 
event to occur in every life, or to occur with 
any degree of frequency, but you would expect 
that under the exactly proper circumstances 
such transmission would occur. 

There is a caution that every one should 
observe in the investigation of these remark- 
able Psychic things and this should more espec- 
ially apply to telepathy, trance and premoni- 
tion. In order that phenomena can be accom- 
plished by these means, the sentinel at the gate- 
way of the Soul, must for the time be dismissed. 
That wonderful guide and protector in this 
physical realm, the reasoning, comparing 



170 Applied Psychology 

analyzing Mind, must be put to sleep. And it 
must be remembered to what awful dangers 
the individual is exposed while in such condi- 
tion. In the first place, he is to a large extent 
the plaything of those he loves and through 
their rapport and his willingness they may 
readily sow seeds of adversity that will produce 
many fold. He may be the recipient of much 
information, which may be wrongly construed 
and impressed upon his Mind, either by those 
with whom he is in rapport, or by himself. 
There is also the general likelihood that he will 
not understand the truth received, for it must 
be remembered that it will come by influx and 
as an entirety and will have to be translated 
into language, a task of the greatest nicety as 
any one can see, by an individual in the fullest 
possession of all Mind powers. 

From what has been said, it should be per- 
fectly clear that human beings should not 
meddle idly with the Soul side of their being 
and should approach it, and the phenomena 
presented by it, with a sense of the sacredness 
of it and the importance of the task. 

The phenomena presented to us through 
these means must never be considered as being 
for our pleasure, but solely for our instruction, 
in order that we may have a means of knowing 
our relationship to the Great Soul, and there- 



Rational Psychology 171 

fore, should be esteemed by us as being holy 
and not to be approached, except in that spirit 
and attitude. 

When we have in the proper spirit ob- 
tained information, through any of these 
means, or universal intelligence through any 
means, we must remember that it is our first 
duty to use all of our Mind powers in a com- 
plete understanding of the information given. 
That is to say, we must bring to bear upon it, 
the powers of deduction, reason, analysis, com- 
parison and systematization to the end that we 
may form a correct construction of what we 
have received, secure its correct impression 
upon our memories and its application to the 
material environment in zvhich we must use it. 
I should say, that this form of occupation after 
all is the basis of all education. 

My friends, in closing, let me assure you 
that it is my hope that as you pursue this study : 
that as you seek to learn of, and through the 
channel of the Soul, you will first come to a 
full recognition of the wonders and powers of 
the Human Mind; that you will first come to 
understand it, and its exalted place — the sent- 
inel of the Soul — that you will come to recog- 
nize that the Mind is your first, nearest and 
best friend, for through it you must learn all 
that you will ever know in this life. And hav- 



172 Applied Psychology 

ing realized these important things that you 
will devote sufficient study to the mechanism 
that produces the Mind, to comprehensively 
understand it and therefore, the better to un- 
derstand the Mind. And that you will always 
insist upon keeping the Mind, that matchless 
guardian of yourself, the translator of Soul 
intelligence, the censor to your Soul, in the 
highest esteem, always in its place, in order 
that you may accomplish the beautiful syn- 
chronous life, matchlessly illustrated in the 
story of Jesus. 



LECTURE NO. 7. 
June 19, 1913. 

Healers— Ancient and Modern 

Ladies and Gentlemen: The subject that 
I have to discuss this morning is relative to 
those that I have been taking up before. How- 
ever, it needs no recapitulation, because the 
reference is broadly to all that has been de- 
veloped to the present time. 

The lecture this morning is historical; it 
is also scientific and analytical. 

A student of history is always struck with 
the fact that a quasi-religion relative to the 
subject of health is always a part thereof. 

It is quite immaterial how far back you 
go, indeed, if you go back to tradition, the 
religion-health element is just as pronounced, 
just as marked, as it is in society today. 

We are prone to conceive the idea that as 
time passes we change remarkably; that we 
leave old conditions entirely behind and assume 
new modes of life and relative intelligence. I 
desire to call your attention to the fact that the 
different ages of history of which we have any 
accurate account, are only different presenta- 
tions of the Human family under different, but 






174 Applied Psychology 

related, circumstances, and reveal to us and 
overwhelm us with proof that the Human fam- 
ily has been much the same in all ages of the 
world. 

As I have tried to show you, the human 
family, in every age, has been peculiarly a re- 
ligious family. It has been interested, aroused, 
animated in a search for that which was su- 
perior to it, and to which it could accredit its 
existence. In other words, most of the time — 
most of the thought — most of the endeavor 
of the human family in all ages and in all climes 
has been to trace its ancestry back and relate 
it to that conceived to be the God. 

So, in taking up this particular phase of 
the subject, all those things remain unchanged. 
We must expect to find the Human family the 
same respecting this subject as we found it 
respecting other subjects. 

The subject of healing is one of the pro- 
nounced and prominent parts of the history of 
all peoples, ancient and modern. The devising 
of new rules, new forms and new incidents are 
always a part of the history of healing and a 
remarkable part of it is, when we come to look 
into it with a degree of earnestness and care, 
that we find healing, in every period has been 
a quasi-religion. 

If you stop for a moment and only ma- 



Healers 175 

terialistically view the situation at the present 
time, you say that the last statement is not true. 
You say, for instance, that you recognize no 
relationship of a religious nature between 
medicine of modern times and religion. Yet, 
I declare to you that there is just as much 
religion in the system called "the science of 
medicine" as there is in any other system of 
so-called healino- the difference being that the 
votaries of that particular system are not ac- 
quainted with that fact, while in others, and in 
some especially, they are familiar with the re- 
ligious aspect and that alone, but are not ac- 
quainted with the fact that there is connected 
with their religion of healing all of the material 
phases that are peculiarly relative to medicine, 
and even in some instances more. 

If you will investigate ancient history gen- 
erally, you will be surprised that one of the 
most pronounced phases of it is with reference 
to healing the sick. You will find this true of 
the history of China. The same is true of 
Japan. It will be found true of Grecian 
mythology that preceded Grecian history, of 
Roman mythology, that preceded Roman his- 
tory. You will find the same to be true of all 
mythology and of the history of all ancient 
peoples. 

Again, when you turn your attention to 
the aborigines of any country, you will be 



176 Applied Psychology 

struck by the fact that the most prominent 
thing in all their citizenship is the laws and 
customs of the tribe with respect to the religion 
of healing. 

If you will investigate the reports given 
by Livingston and Stanley as to darkest Africa 
and as to the people inhabiting it, you will learn 
that the striking features consist in the ideas 
of that people as to healing. Each tribe has 
its peculiar quasi-religious system of healing. 

All health systems are either directly or 
indirectly related to a religious phase. And all 
systems derive their power to heal from what 
we understand to be the God, whether we con- 
ceive it to be the Great Spirit, the Divine Mind 
or any of the multitudinous names for the 
Deity. 

In the history of Old Mexico given in 
"The Fair God" by Lew Wallace, you will be 
struck by the remarkable religions revealed 
with respect to healing. You will be impressed 
by the fact that for health they sacrificed the 
lives of many persons and performed incanta- 
tions and services of one kind and another to 
appease the anger of a God for the purpose of 
bringing that God to look kindly upon the peo- 
ple of Mexico, and to give them health, 
strength and life. 

You will find that the aborigines of Ire- 



Healers 177 

land, Wales and Scotland had a belief not dif- 
ferent particularly from the American Indians. 
They believed in the Great Spirit; not in the 
God of civilization, but in the God of savagery. 
They believed in sprites and fairies, and that 
the air was peopled with such life, to many of 
which were ascribed the power of gods, and 
the power especially to control the health and 
life of the people. 

Again, among the peoples that have lived 
in the more inaccessible portions of the earth, 
the plateau of Thibet, the fastnesses of the 
Orient generally and, indeed, in the fastnesses 
of our own United States you will find a belief 
in tokens, signs and sayings that are as super- 
stitious and quasi-religious and to which their 
votaries look for the restoration of health as 
completely now as in the days of ancient his- 
tory. 

We remember the various signs, tokens, 
soothsayings, medicine men, incantations, etc., 
that belonged to our American Indians. Long- 
fellow has made literature bright and beautiful 
with these old things, with these old signs and 
symbols and tokens, and I need not stop to 
expatiate upon them. 

It is sufficient to say in passing that they 
were all a part of the health-religion of those 
peoples, and that they had the power to accom- 



178 Applied Psychology 

plish the particular health results, because they 
believed that thus they could invoke the favor- 
able action of the Great Spirit. If an individual 
was sick, he was sick because the Great Spirit 
was displeased. Therefore, certain sacrifices, 
certain dances, certain song services, certain 
destruction of property, certain lacerations of 
the flesh, certain prostrations must be accom- 
plished to bring Him out of His anger so that 
He would again take an interest in that par- 
ticular individual and restore him to health. 

These customs maintain among the In- 
dians of our country down to this time, and are 
still a part of their religion. One of the most 
difficult things in the civilizing of these people, 
has been to rid the Indian Mind of these old 
religious customs and faiths. 

Likewise you will remember the story of 
the Hindu mother, on the banks of the Ganges, 
throwing her little innocent babe to the croco- 
diles to appease the wrath of an angry God and 
again bring herself or her people into favor 
that they might have health and life and some- 
thing upon which to subsist. 

This same thing applies to the so-called 
civilized religions. You will find that this 
same element of healing is a part of Brahman- 
ism, a part of Buddhism, a part of Confucian- 
ism, a part of Mohammedism. I do not mean 



Healers 179 

to stop by saying that it is a part of these re- 
ligions, but I mean to impress you with the 
fact that it is the principal part of all religions. 

Healing is dominant in all phases of re- 
ligion, and the Christian religion, which also 
is Oriental, furnishes no exception. Healing, 
next to salvation, is its most prominent and 
important theme. It assumes to have presented 
the greatest Healer the world has ever known. 

I need not pause further than to call your 
attention to the fact that the Christian Bible 
teaches the laying on of hands, bathings, 
anointings with oil, soothsayings, casting out 
devils, etc. All of which are but different char- 
acters, methods and modes of procuring and 
sustaining health, of appeasing the anger of 
God to the end that the people might have 
health, life and strength, and might have food, 
clothing and a place to lay their heads. 

Having advanced so far in our thought, 
we have undoubtedly realized as never before 
that healing has always been a quasi-religion. 
In much of the history healing has been a relig- 
ion per se, and it has always been a quasi-re- 
ligion. In other words, healing has never been 
divorced, in the Human Mind, from the power 
that originally emanates from God. In some 
peculiar and indefinite way there has always 
been a demonstration going on among the peo- 



180 Applied Psychology 

pie of earth that healing is accomplished by a 
quality or power that emanates from God. 

The great difficulty about it is that people 
have never understood what healing really is. 
They have failed to grasp the important fact, 
that instead of the word healing, instead of the 
thought healing, instead of the thought of re- 
moving disease, the real thought is that of crea- 
tion, and that in unobstructed creation there is 
no need for healing. That is to say, in a nor- 
mally created being, living according to the 
laws of its being, healing is an impossibility. 
This is the fact entirely overlooked by the peo- 
ple with regard to the subject of healing. 

If I had said to you without this introduc- 
tion, there is a similarity between the health 
religion of Mohammedism and Christianity, be- 
tween the religions of the savages of darkest 
Africa, the aborigines of the American conti- 
nent, and the Christian religion as respects the 
subject of health, you would have repudiated 
the statement and perhaps would have dispar- 
aged my intelligence, but as I have now covered 
the subject, I trust you will be able to see that 
as a matter of fact, there is the closest similarity 
among all these; that as to their health phases 
all of them rest upon exactly the same founda- 
tion; and that as to their basis there is no dif- 
ference. 



Healers 181 

In the religion of all ages, peoples, races 
and climes, one thing always stands out pre- 
dominant, and that is faith. It is quite immater- 
ial whether you are a Mohammedan, a Chris- 
tian or a savage, you have faith in the religion 
of your people. You have faith in the tenets of 
your own religion. It makes no difference 
what they are, you believe in them as respect- 
ing the subject of health, and in as far as you 
believe absolutely in the tenets of your re- 
ligion, as respects the subject of health, you 
are precisely like the votary of any other re- 
ligion as respects the subject of health. 

Let us consider another important fact 
that applies to all religions. It is quite imma- 
terial whether there is any truth in connection 
with the religion. Indeed, it is immaterial, and 
unimportant whether it be true or not, if you 
have faith in it, believe its tenets, believe its 
teachings as to the healing of the sick, and 
thus act upon them you will derive the same 
benefits as though it were true. 

You say there is nothing in all the dances 
and fandangos and beliefs in the superiority of 
the medicine man of our American Indians. 
You are just as positive about that as you are 
that you are alive. You are positive that there 
is absolutely nothing in that religion. You say 
it was founded upon imagination; that it was 



182 Applied Psychology 

handed down by tradition from father to son; 
that it never rested upon any foundation of 
fact. Yet, if you will go among the Indians, 
and take the records, you will find that the 
medicine man of every tribe performed things 
for health that can be explained upon no other 
hypothesis than that of miracle. He had only 
to make one of his peculiar incantations, songs, 
prayers, one of his endeavors of whatever char- 
acter over the sick, and in many cases the sick 
were immediately well. Why? Was the medi- 
cine man an immediate representative of God? 
Not at all. Was he even a representative of the 
Great Spirit of the Indian people? Not at all. 
Then what was the cause of the remarkable re- 
sults? — The individual had absolute faith in 
the health religion of his tribe and, therefore, 
in the power of the healer, that is all. 

If you will investigate the religion of an- 
cient Mexico, you will find records of the most 
wonderful return of individuals to health under 
their religious rites, and still that religion has 
long ago passed with the people that believed 
it. It was based upon nothing true. It con- 
sisted in a belief in paganism, in idolatry. It 
had gods set up, to which it gave names and to 
which it referred certain powers and for the 
pacification of which many human sacrifices 
were made, resulting many times in marvelous 



Healers 183 

restorations to health. Why? Because the 
people of that country absolutely believed that 
the restorations would follow upon the sacri- 
fice. 

A Hindu will sit for days gazing at one 
object, without moving a muscle of his body 
or blinking an eye, for the purpose of accom- 
plishing ascendency over his flesh ; for the pur- 
pose of acquiring the mastery of his body, and 
driving out all that is obnoxious to health. He 
believes that he can do that, and he does it. He 
becomes master. He rises superior to his body. 
He lives for weeks and months without food. 
He performs that which other people zvould 
classify as miraculous, and does it solely 
through his power of faith. 

We all know that the Christian Bible is 
full of the teachings of prayer, fasting, bath- 
ing, anointing with oil, and dipping in the pool 
of Siloam, the river Jordan, etc., for healing. 
We are now possessed of the knowledge that 
the river Jordan was no better than the North 
Canadian, and that there was nothing especi- 
ally healing about its waters, but it was faith 
that caused health in the individuals that obeyed 
the injunction and dipped in the river Jordan. 
You remember that certain persons were in- 
structed that if they dipped three times in a 
certain manner in the Pool of Siloam, they 



184 Applied Psychology 

would be cleansed. It was not the Pool of Si- 
loam itself, for it still lies there in its rocky 
walls, its waters still bubble over the edge ; but 
no one today imagines that there is anything 
curative in the waters of that pool. The re- 
sults in Bible times were because the people of 
that time believed that if they obeyed the in- 
junction health zvould follow the obedience. 

Now there is one other very important 
fact that we must take into account at this par- 
ticular juncture. Healing requires more than 
faith. It also requires works. The individual 
not only must have faith in the particular tenet 
of his religion, but he must walk out on that 
faith, follow it with works that prove his faith. 
Then, it makes no difference whether the re- 
ligion is savage, civilized, ancient or modern, 
true or false, the result has been that he has at- 
tained at least in some degree that which he 
believed would follow. 

What are our representatives today of 
these ancient religions that I have been talking 
about? Have we any representatives of them? 
Of all the ancient religions that have largely 
passed away have we any representatives left 
in our modern civilization ? I say, yes. From 
that ancient day, Mohammedism, Buddhism, 
Confucianism, Brahmanism, etc., have come 
down to us as they were in those times, but I 



Healers 185 

will not stop to discuss these. The Christian 
religion has come down to us also; but let me 
interpolate at this point, that although its Bible 
contains some very valuable teachings on the 
subject of healing there are very few professed 
Christians that pay any attention to them. The 
Christian church on the subject of health has 
left its Bible and gone off after false gods. It 
has taken up medicine, and made it a quasi- 
religion. The professed followers of the Christ- 
ian Bible today do not rely upon its teachings 
for the recovery of their health in any respect, 
and especially with regard to healers. They 
have adopted instead the M. D. and his dope. 

Aside from those that I have named as 
being representatives of ancient religions and 
customs having the quality of qua si-religion, 
we have among others those that I shall dis- 
cuss for the purpose of showing their relation 
to each other and the relation of religion to 
health that I have been developing in this lec- 
ture. 

I shall for this purpose confine myself to 
the period classified as modern times, and to 
subjects with which we are all familiar as be- 
ing a part of the common discussion and folk- 
lore of our times. 

Mesmerism was founded in 1776. It was 
practiced by Mesmer until his exile from 



186 Applied Psychology 

France. It was then practiced by Braid in 
Manchester, England, and generally, in a spo- 
radic way by a great many, and it exists among 
us today in what is called psycho-therapy upon 
the one hand and magnetic healing on ihe 
other. I shall have more to say as to psycho- 
therapy in the next lecture. 

Magnetic healing developed from Mesmer- 
ism. When Mesmer dropped the idea of use of 
the magnets to induce sleep he evolved the the- 
ory of animal magnetism from observing the 
work of a catholic priest. This priest secured 
mesmeric sleep by manipulation with his hands, 
and proclaimed that a fluid left his body and 
entered the body of the patient. Mesmer adopt- 
ed that doctrine and it has gone on getting a 
greater hold and broader construction until it 
has become what we call magnetic healing, 
which is practiced exactly as the Catholic priest 
practiced it, except that the sleep is not pro- 
duced. It is still believed that the magnetic 
healer casts from his body a magnetic force 
that enters the body of the individual and drives 
out of him pain and sickness. It is a common 
belief among the followers of that system that 
magnetic healers have a peculiar way of driv- 
ing the pain or sickness into some part of the 
body, and then rolling it up as though it were 
a ball of wax, and lifting it out, and that some- 



Healers 187 

times the healer for the time being is compelled 
to take it into a part of his own body, and then 
cast it from himself. I do not know where they 
think it goes. We can only conjecture. 

Spiritualistic healing came into existence 
in about the year 1850. It consists only in the 
belief that the individual is in immediate rap- 
port with the discarnate soul of some individual 
that understood healing while in this life, and 
because of the ability to go about more rapidly 
on the spirit plane, can furnish better and more 
comprehensive facts as to the subject of dis- 
ease, and as to the methods to be employed for 
its removal than is known on this plane of ex- 
istence. Spiritualistic healers adopt all kinds 
of fantastic methods which they say they re- 
ceive from spirit communications, and we have 
no reason to deny what they say. Many of 
them use methods of ancient times, that would 
not be recommended by our common sense in 
civilized times. Yet, there is that same pecu- 
liar religious tendency, and the same definite 
and marked results following the history of 
the efforts of those individuals in many instan- 
ces. I cannot pause to give you, in detail, all 
that might be said upon this subject. I can 
only give you something of its scope. 

This brings us to the subject of so-called 
divine healers. They imagine that they can 



1 88 Applied Psychology 

heal the sick by the laying on of hands, by af- 
firmations of health, etc., and the individuals to 
whom they have applied these methods, the in- 
dividuals upon whom they have laid their hands 
if they have had faith and have done what the 
divine healer told them to do, have, in many in- 
stances returned to health, and many remark- 
able cures are on record as following in the 
train of such services. 

Mental science is substantially the same 
thing, and consists in holding the mental atti- 
tude of health, and opposition to the attitude 
of sickness or disease. Individuals that believe 
this kind of treatment cures, receive many won- 
derful results. 

Now all of these methods or systems are 
based on the same thing. Each and all of them 
have underlying, as you can plainly see, this 
proposition of faith, willingness to do what is 
necessary, and then doing that which is nec- 
essary. 

The last of these that I desire to take up 
is that most peculiar and remarkable associa- 
tion of individuals of our modern times that 
has existed since 1876, called Christian Scien* 
tists. 

The most remarkable thing about this cult 
is that there is absolutely no science about it. It 
is also that there is little truth about it, and yet 



Healers 189 

today, it has the largest number of followers, 
in proportion to the time it has existed, of any 
religious body that ever came into existence. 

I think I could not deliver a more complete 
indictment of the human family, if I should 
struggle for it for forty years, than that which 
I have just pronounced in your presence. Now 
I am going to show you that what I say is abso- 
lutely true, tested by the evidence of environ- 
mental demonstration. 

Before starting into this proposition, I de- 
sire again to call your attention to the fact 
that we must stand by the Mind, the function 
of the human brain, because it is absolutely the 
beginning of the channel through which, and 
by means of which, we can know anything. 
Without it we would not even know of this ex- 
istence. Let us remember that. 

Christian Science was founded in about 
1876 by a woman that had possessed very many 
different names, but who was known quite gen- 
erally over the world, before her death, as 
Mary Baker Eddy. I do not know that it is 
against any individual that he or she has had 
many life partners, as did this woman, but in 
passing I would suggest that the multiplicity 
of partners do not tend to strengthen our faith 
in her supposed belief in the non-existence of 



190 Applied Psychology 

matter, but rather tend to show that she took 
a pretty keen interest in the genus homo. 

There is a great deal of cloud and mist 
and darkness covering the period of her acqui- 
sition of the so-called knowledge that forms the 
basis of this religion. Indeed, it is gravely 
questioned where she got the information. It 
is absolutely proven that it did not originate 
with her; that much that she said was bor- 
rowed from others. However, this much must 
be said for her, that she put it together. 

I willingly take off my hat in humble ad- 
miration of Mary Baker Eddy when I say this : 
that for sheer, abject, consummate, scintillat- 
ing deception, she stands today above all of the 
people that have ever lived on this earth. She 
has written a book that contains more untruth, 
that the ordinary mind is incapable of isolating 
and discovering, than can be found in any other 
literature that has ever been produced. 

I defy any human being to read one para- 
graph from the book of Mary Baker Eddy, that 
I hold in my hand, "Science and Health, With 
Key to the Scriptures," and find in it either 
truth or error separately stated. I will show 
you that every paragraph in this book from be- 
ginning to end contains the most consummate 
falsehood. I will also show you that every false- 
hood is inseparably connected with an absolute 



Healers 191 

and undeniable truth, and the true and the false 
are so intricately and delicately interwoven that 
it is absolutely impossible for the unprepared 
mind to separate the one from the other. 

This book has gone out to the world and 
has chained in darkness and ignorance a larger 
number of people than any other one secular 
book has ever done, and those people must live 
in that error until they can evolve to that degree 
of Mind analysis by which they can zvinnow 
truth from error out of this book and come to 
understand its falseness. 

Now just by way of proof we shall examine 
"Science and Health, With Key to the Scrip- 
tures," in detail. 

The way to test the value of anything is 
to investigate its basic principles, If you want 
to find out whether someone is lying to you, you 
institute a careful cross-examination. And why 
do you insist upon a careful cross-examination ? 
You do that for the purpose of ascertaining 
whether that which has been said rests upon 
the truth. Hence, it is perfectly clear that if 
what Mary Baker Eddy said is not true ; if the 
basic principles contained in Mary Baker Ed- 
dy's book are not true; are not believable; are 
not reconcilable, then all that she predicates 
upon them must be just as untrue. 

Fellow students, if I should announce to 



192 Applied Psychology 

you the basic principle of Chiropractic and you 
should, by that form of analysis, find that it was 
absolutely untrue; that it was absolutely unbe- 
lievable ; that it could not be demonstrated, you 
would say to me — Chiropractic is a lie. If I 
should announce anything to you, it makes no 
difference what it might be, and you should 
ask me for the basic principle upon which it 
rests, and I should tell you that basic principle; 
after which you should, in that way, find that 
the basic principle was absolutely untrue, then 
it would make no difference how profound or 
how logical my conclusions based upon that 
proposition might be, you would declare each 
one of them to be false, because the basic prin- 
ciple was false. In that you would be right. 
By cross-examination we will investigate the 
basic principles of Christian Science. 

I desire to read from "Science and Health, 
With Key to the Scriptures," and in the very 
beginning I desire to call your attention to this 
very subtle title — "Science and Health, With 
Key to the Scriptures." There is not a human 
being living that can take this book; take this 
key and demonstrate any one statement in the 
scriptures. 

I read from page 113 where the author 
says : "The fundamental propositions of divine 
metaphysics are summarized in the four follow- 
ing, to me, self evident propositions." 



Healers 193 

What does that mean to you? It means 
the same as if I were to say to you that the 
science of Chiropractic rests upon this one fun- 
damental principle, "the radiation of nerve 
stimulus through organized channels causes all 
animation." This one statement of hers is the 
absolute, ultimate of Christian Science. She 
says that the whole superstructure rests upon 
these four propositions which are, to her, self- 
evident. 

"Even if reversed, these propositions will 
be found to agree in statement and proof, show- 
ing mathematically their exact relation to 
Truth." That is to say, if you read them the 
other way, these propositions will prove mathe- 
matically their relation to truth. 

"De Quincey says mathematics has not a 
foot to stand upon which is not purely metaphy- 
sical." Everybody knows that fact, but notice 
how subtly she interweaves that, as though De 
Quincey had said that these four propositions 
are not only mathematical, but that they are 
true. De Quincey never thought of any such a 
proposition in his life. 

(1) "God is All-in-all." 

(2) "God is good." 

So far we are all agreed, are we not? 
There is no trouble so far. 

"God is good. Good is Mind." 



194 Applied Psychology 

Now, here the trouble begins. "If God is 
good," and "Good is Mind," what does God 
think about and how does he think? How is it 
possible that God should have a mind? God is 
Soul; God is power; God is intelligence; but 
God does not have a Mind. God is the father 
of Minds. God is the builder of brains in which 
by functional operations Minds are produced, 
but God is not a Mind. God is all knowledge. 

(3) "God, Spirit, being all, nothing is mat- 
ter." ^ 

Where does she get that word, spirit? The 
first proposition states that "God is All-in-all." 
If God is all, there is no Spirit. "God, Spirit, 
Mind," and as many other things as you want 
may be thrown in and stirred up so they can 
come up later, at just the proper time. In fact, 
the author's method is to throw in all the junk 
you want, because it may come in handy some- 
where. "God, Spirit, being all, nothing is mat- 
ter" If God is all, of course there can be 
no matter unless some of God is matter, and 
some of God may as easily be matter as spirit, 
can it not? Then, of course, if God is good and 
God is Mind," and to reverse it, Mind is good, 
good is God; and God is All-in-all, then matter 
does not exist, but where does Mind come in? 
Why should there be Mind any more than mat- 
ter? Notice the subtle reference, and bear in 
Mind that "God is All-in-all." 



Healers 195 

(4) "Life, God, omnipotent good, deny 
death, evil, sin, disease. — Disease, sin, evil, 
death, deny good, omnipotent God, Life." 

I submit to you that Mary Baker Eddy 
herself did not know what she meant by this 
last proposition any more than I do. She threw 
in a lot of junk and began stirring it around 
as with a ladle so that she could have anything 
she wanted bob up at the right place and time. 

There is one remarkable thing about these 
four propositions. You never saw a Christian 
Scientist in your life that would argue to sus- 
tain them. They will not discuss them at all. 
They say you do not have the pozver; that you 
have not arrived at the refinement ; that you are 
under the influence of mortal mind. Yet, they 
are talking to you with a mortal Mind. They 
are looking "through a glass darkly" and still 
they say you have not arrived. You are rid- 
ing on a freight train, so to speak. You have 
not yet arrived. You are riding a cold bump- 
er ; are out of the fold in other words, and until 
you have arrived, you cannot talk. Well, after 
you have arrived, there is no occasion to talk. 
It is during the journey that you want to talk. 
It makes no difference by what route you come, 
it is along the journey that you would like to 
discuss these things. But the Christian Scien- 
tist will not discuss them with you. He will 



196 Applied Psychology 

tell you to come to their reading circle, but not 
to talk — just to go into the silence — let the 
shadows fall upon you — be rejuvenated — be 
happy — forget disease — consider yourself noth- 
ing — become a naught — become a cipher to fill 
a vacancy — loosen up — cut your suspenders 
and ascend into the glories of nothingness. 

Now let us take proposition four and com- 
pare our animal existence with it. Let us in- 
vestigate it, if you please, as we investigate any 
other subject that comes before us. Let us not 
become frightened. Let us not think that we 
are entering into the shady zone of unreality. 
Let us throw back our shoulders and poise our 
heads, remembering that coursing through this 
clay there is the Soul energy that has given us 
a Mind with which to investigate the phenome- 
na that lie about us. Let us, in all the pride and 
vigor that comes through our Soul, from God, 
investigate what this woman has said. 

I have stood by and observed Christian 
Scientists in silence now for some fifteen years. 
I have known them intimately. I have trans- 
acted business with them. I have been on 
boards of which they were members. I have 
been in business relationship with them. I 
have met them in all relationships of life. I have 
fought their battles in legislatures and paid the 
bills myself, because they professed to believe 



Healers 197 

in non-resistance. I have stood and held my 
arm over them metaphorically that they might 
not get hurt, because while they believed that 
they did not exist and therefore would not be 
hurt, I knew that they did exist and were in 
danger. For this I received their thanks, but 
no other form of compensation, for they do not 
believe in wasting money, whether it exists or 
not and in such a case they take the benefit of 
the doubt." 

Incidentally I have noticed that Christian 
Scientists are very industrious in one particu- 
lar, and that is in their animalistic tendencies. 
I notice that they are very active in bringing 
into existence little nothings, that they name 
Bobby, Tommy, Willie, Sallie, Mary, etc., just 
as other humans are wont to do. Does this 
prove that they believe the tenet of their relig- 
ion — that matter does not exist ? 

The Christian Science mother looks into 
the eyes of her child with the same loving de- 
votion that any mother would look. The Chris- 
tian Science father dotes upon his children and 
educates and cares for them as well usually as 
other fathers care for their children. / say to 
you that it is what you do under your intuitive 
knowledge } under divine instruction, not zvhat 
you say with your lips that proves what you 
believe. 



198 Applied Psycpiology 

They have societies for the discussion of 
dietetics, exercise, culture, refinement, educa- 
tion, art, music and science. Do people attempt 
to acquire that which does not exist? Do they 
attempt to store that which they know can have 
no existence? Will they attempt to put some- 
thing that does not exist into a place that 
"ain't?" Imagine a man trying- to educate a 
Mind that does not exist. Imagine him trying 
to store a memory that never existed. Oh, what 
rotten bosh ! I think with the sentiment — "Oh, 
consistency, thou art a jewel !" 

Also, sometimes in an emergency, they 
have an obstetrician, an accoucher at their 
houses when the stork comes bringing a baby. 
Isn't it strange that the coming of "nothing" 
has to be attended with such tremendous care? 
Isn't it remarkable that matter and the laws 
controlling it must take such hold upon those 
that are not subject to them, and know they 
do not exist? 

Occasionally they take a little "dope" on 
the side. Oh, just some salts, you know, just 
some apples to move the bowels; just a little 
something, you know, to help the old machine 
along; the old machine that has "no existence 
but an erroneous thought of Mortal Mind." 

Then, sometimes, they slip in at the back 
stairway, down the alley, or through the lane 
to their Chiropractic friend. He does not 



Healers 199 

know they do not exist, and he says: "Would 
you like an examination and diagnosis?" And 
they reply, "Oh, no, there is nothing the matter 
with me. I only want some exercises." Then 
the Chiropractor knows that he has one of 
those fellows that "ain't," and he takes him into 
his adjusting room, has him lie down upon 
the adjusting table and proceeds to exercise that 
which does not exist, and gives what "ain't" 
such an adjusting that "nothing" will not for- 
get it for many days. Indeed, under such cir- 
cumstances, I have brought tremendous groans 
and grunts out of nowhere. 

Now, my friends, I submit, if I were going 
to write a book, especially if I were going to 
found a religion, I would not, on one page an- 
nounce the basic principle, and on another page 
contradict it. I have not the time to pause to 
give you all the contradictions that occur in 
this book — "Science and Health, With Key to 
the Scriptures." I can find more than one 
thousand contradictions of the basic principle 
of Christian Science in this book, stated by the 
author herself, over her own signature. I am 
only going to give you a few. 

I now read from page 103, a portion of 
the book preceding the basic principles, yet you 
will admit, I believe, that all the statements in 
a work of this kind should conform to the basic 



200 Applied Psychology 

principles, no matter whether stated before or 
after them. 

"The destruction of the claims of mortal 
Mind through Science, by which man can es- 
cape from sin and mortality, blesses the whole 
human family. As in the beginning, however, 
this liberation does not scientifically show itself 
in a knowledge of both good and evil, for the 
latter is unreal." 

That is, evil is unreal. If it were unreal, 
she should not be talking about it, should she? 
Why is she talking about something that does 
not exist ? How does she know it ever existed ? 
How does she come to be in possession of the 
fact of its existence ? Do you know of anything 
that ever existed that is unreal? Could you 
talk about the existence of something that never 
existed ? You could not. Neither could Mary 
Baker Eddy. She was just an ordinary "clod- 
hopper," like the rest of us, born and reared 
in New Hampshire, as I understand. 

"On the other hand, Mind-science is wholly 
separate from any half-way impertinent knowl- 
edge, because Mind-science is of God and dem- 
onstrates the divine Principle, working out the 
purposes of good only. The maximum of good 
is the infinite God and His idea, the All-in-all. 
Evil is a suppositional lie." 

"Because Mind-science is of God." Is 
there any other science that is not of God? 



Healers 201 

What is science? It is systematized truth. Is 
not all truth of God? "Evil is a suppositional 
lie." Well, it must exist, or it could not be 
even a "suppositional lie." There would have 
to be something to it. All existence is truth, 
therefore, either evil never existed or else it is 
truth and not even a "suppositional lie." 

"As named in Christian Science, animal 
magnetism or hypnotism is the specific term for 
error, or mortal Mind. It is the false belief that 
Mind is in matter, and is both evil and good; 
that evil is as real as good and more power- 
ful." 

Now notice — she says, it is the false belief 
that Mind is in matter. Now if, "God is all" 
and "all is God" and "nothing is matter" — how 
can she say that, "it is the false belief that 
Mind is in matter ?" Does she not thereby ad- 
mit that matter exists? She is talking about 
"Mind" being in "matter." If "matter does 
not exist, Mind could not be in it, and if mat- 
ter does not exist she could not be talking about 
anything being either in it or out of it. "That 
Mind is in matter, and is both evil and good ; 
that evil is as real, as good and more powerful 
This belief has not one quality of Truth. It is 
either ignorant or malicious." According to 
Mrs. Eddy, then ignorance and maliciousness 
exist and if they exist they are a part of truth, 



202 Applied Psychology 

and if "God is All-in-all," then they are a part 
of God. By her own statement she makes them 
so. 

"The malicious form of hypnotism ulti- 
mates in moral idiocy." That is just a plain 
statement, without any proof of any kind any- 
where, and without any reference to proof. 
Still it admits the existence of "idiocy" which is 
a material-brain defect. 

"The truths of immortal Mind sustain man, 
and they annihilate the fables of mortal Mind, 
whose flimsy and gaudy pretensions, like silly 
moths, singe their own wings and fall into 
dust." This statement admits the existence of 
mortal Mind, months, wings and dust. 

"In reality there is no mortal Mind." She 
has just finished talking of "the fables of mortal 
Mind" and now says it really does not exist. 
If it did not she could not talk about it. 

She says that "in reality there is no mortal 
Mind." If that is true, then there are no 
"fables" of mortal Mind to have "flimsy and 
gaudy pretensions," for unless there is mortal 
Mind, there could be no "fables" of mortal 
Mind. 

"In reality there is no mortal Mind, and 
consequently no transference of mortal thought 
and will-power." Of course not. If there is no 
mortal Mind, then there is no mortal thought 



Healers 203 

or will-power, and, there could be no transfer- 
ence of what does not exist; but she speaks of 
mortal thought and will-power, and therefore 
must have believed in their existence. 

On page 104 : "Life and being are of God. 
In Christian Science, man can do no harm, for 
scientific thoughts are true thoughts, passing 
from God to man." 

A part of that is true, of course, all intel- 
ligence passes from God to man through the 
medium of the Soul. Our power to think, of 
course emanates from God; but it must be re- 
membered that thought is and that all that is, 
is truth, even though, because of our limita- 
tions, it does not seem to. 

"When Christian Science and animal mag- 
netism are both comprehended, as they will be 
at no distant date, it will be seen why the author 
of this book has been so unjustly persecuted 
and belied by wolves in sheep's clothing." Here 
we have animal magnetism and wolves in 
sheep's clothing as existing outside of God, by 

the author's own statement, that God is All-in- 
all. 

"Agassiz, the celebrated naturalist and au- 
thor, has wisely said: 'Every great scientific 
truth goes through three stages. First, people 
say it conflicts with the Bible. Next, they say 
it has been discovered before. Lastly, they say 
they have always believed it.' " 



204 Applied Psychology 

Stopping at this point, I want to call your 
attention to another thing. She speaks of the 
Bible. If "God is All-in-all" and "All is God," 
then there is no Bible, for it is admitted that the 
Bible was written by man, by the power of 
Mind, and if Mind is an erroneous thought, 
then there was no result of that transaction, 
and there never was a Bible. It is a "fable of 
mortal Mind" that has "no real existence." 
Bibles are printed on paper and other material. 
If there is no material, then there is no Bible. 
When you think you pick up a Bible you just 
pick from vacuity an imagination made of noth- 
ing. It is not there. It is an "erroneous 
thought of "mortal Mind" that "in reality has 
no existence." 

Again, on page 149: "Mind as far out- 
weighs drugs in the cure of disease as in the 
cure of sin." Well, it seems from that state- 
ment that sin must have existed somewhere and 
I should think that if it did, it was a thing. 

"The more excellent way is divine Science 
in every case. Is materia medica a science or 
a bundle of speculative human theories ?" Ac- 
cording to that, materia medica exists, no mat- 
ter what it is. 

"The prescription which succeeds in one 
instance fails in another, and this is owing to 
the different mental states of the patient." 



Healers 205 

Mary Baker Eddy should have stopped at this 
juncture and told us how that prescription suc- 
ceeded, even though it never succeeded but 
once. If it succeeded, it did so because of its 
existence and conformity zvith lazv, and as a 
scientific step, she should have told us, but she 
did not. She could not and maintain her cult. 

"The prescription which succeeds in one 
instance fails in another, and this is owing to 
the different mental states of the patient." It 
is quite immaterial about the mental state of 
the patient, if the prescription succeeds, for it 
must have existed to have done so. Then if 
the patient had a mental state, and "God is All 
and All is Mind," where did he get it? If the 
patient had a mental state, he must have had a 
Mind, and if so, he must either be God or else 
there is Mind aside from God. A little way 
back she says "there is no mortal Mind," and 
consequently "no transference of mortal 
thought." If there is no mortal Mind, there 
could be no mental state, then how can she 
ascribe the effect of the prescription to a par- 
ticular mental state ? 

"These states are not comprehended, and 
they are left without explanation except in 
Christian Science. The rule and its perfection 
of operation never vary in Science. If you fail 
to succeed in any case, it is because you have 



206 Applied Psychology 

not demonstrated the life of Christ, Truth, 
more in your own life — because you have not 
obeyed the rule and proved the Principle of 
divine Science." This reminds me of some of 
the paragraphs in the writings of my dear old 
friend, D. D. Palmer, who throws in a "hot 
one" every now and then for fear he will miss 
something. 

"A physician of the old school remarked 
with great gravity: 'We know that Mind af- 
fects the Body somewhat, and advise our pa- 
tients to be hopeful and cheerful and to take 
as little medicine as possible; but Mind can 
never cure organic difficulties.' The logic is 
lame and facts contradict it. The author has 
cured what is termed organic disease as readily 
as she has cured purely functional disease, and 
with no power but the divine Mind." I must 
say for that medical brother, that he was a 
"cracker-jack." Now, let us see a minute. 
There was a physician, that had a mind, and 
had announced that patients had existed some- 
where and they had Minds, and that he had ad- 
vised them to be cheerful. That statement is 
an admission that they could be cheerful, and 
that is an existence; and so on through all of 
this material relationship she continues to make 
such statements and admissions, but at the end 
she knocks the whole thing in the head and de- 
nies all that she has stated and admitted. 



Healers 207 

" 'But mind can never cure organic dif- 
ficulties.' The logic is lame, and facts contra- 
dict it. The author has cured what is termed 
organic disease as readily as she has cured 
purely functional disease, and with no power 
but the divine Mind." That leads to this ques- 
tion : Was the author a divine Mind? That is 
what she says in this statement. I do not know 
whether that is what she meant or not. I am 
not in telepathic rapport with her at this time 
and am not in position to advise. But she says 
she has cured what is termed organic disease 
as readily as she has cured purely functional 
disease, and with no power but divine Mind. 
That either means that she had a divine Mind 
when she was doing the "curing" or else it 
means that in some way she directed divine 
Mind and had it do it. If she could direct di- 
vine Mind and have it cure organic disease, she 
must have been superior to divine Mind, for I 
submit that it takes a stronger power than di- 
vine Mind to control and direct it and have it 
do such a thing as cure disease. 

What do you think of her assumption, 
when she says, "I cured," — "The author has 
cured?" — That statement shows that she was 
possessed of the same animalistic tendencies, 
the same human selfishness, the same desire for 
aggrandizement that marks the existence of 



2o8 Applied Psychology 

every human being. That shows her to have 
been possessed of the same limited Mind that 
we all have, and shows that anything that she 
ever succeeded in doing was done because of 
that wonderful power that radiates every or- 
ganism and every atom of the universe, and 
that it required nothing on her part but acquies- 
cence. 

Again, on page 152 : "Anatomy describes 
muscular action as produced by Mind in one in- 
stance and not in another. Such errors be- 
set every material theory, in which one state- 
ment contradicts another over and over again/' 
It is absolutely impossible to find in any ana- 
tomy, a statement of that kind relative to the 
control of the muscles. There is no such state- 
ment in any anatomy. No "Scientist" has ever 
found it. You will find statements of that kind 
in therapeutic physiologies, but with the twelve 
hundred and more egregious errors of Cun- 
ningham, in preparation of his "standard" text 
book on anatomy, he makes no such statement 
as that. 

"It is related that Sir Humphry Davy once 
apparently cured a case of paralysis by intro- 
ducing a thermometer into the patient's mouth. 
This he did merely to ascertain the tempera- 
ture of the patient's body; but the sick man 
supposed this ceremony was intended to heal 



Healers 209 

him, and he recovered accordingly." I have an 
idea that when Sir Humphry Davy pushed that 
patient's head back to insert the thermometer, 
he loosened up some of the cervical vertebrae 
that were occluding nerve trunks and thereby 
relieved the paralysis. 

"The author's medical researches and ex- 
periments had prepared her thought for the 
metaphysics of Christian Science. Every ma- 
terial dependence had failed her in her search 
for truth; and she can now understand why, 
and she can see the means by which mortals 
are divinely driven to a spiritual source for 
health and happiness." All of us know that 
material dependence would fail us in search 
for truth. We all know that we have to take 
hold of this power that is being transmitted 
to us from the Soul in order that we shall 
acquire truth, and that we take hold of it 
through this same Mortal Mind, that she says 
does not exist; that same Mortal Mind that 
she says is an "erroneous thought," the same 
Mortal Mind that must reach out and advise 
us of all that we know, and outside of which 
there is absolutely nothing that zve can know. 

Now it would seem very strange to me 
that an individual should spend the length of 
time, the amount of thought, the tremendous 
effort that this woman spent in the preparation 



210 Applied Psychology 

of this book, and then permit it to go to the 
world such a consummate ambassador of ignor- 
ance and misrepresentation. And yet you must 
remember that by this book this woman raised 
herself from the very depths of poverty to the 
very pinnacle of wealth and position. You must 
remember that his woman, through the influ- 
ence of this book filled her coffers with hun- 
dreds of thousands of dollars. You must ad- 
mit that this woman by the use of this book 
came to be known in every country of the 
civilized world. You must know that this 
woman, through this book, produced such an 
influence upon the Human family as to result 
in the translation of her book into substantially 
every civilized tongue, and to have had it dis- 
tributed almost as widely over the surface of the 
earth as is the Christian Bible. You must 
remember that there was a most definate and 
consummately selfish reason for the writing of 
this book; an ambition as strong as ever ani- 
mated any individual in any of the walks of 
life, and in these things you will find the ex- 
planation for this conglomeration of error and 
contradiction. It rises no higher than that and 
I can give it no higher place. 

In closing my remarks in regard to this 
phase of the subject I desire to say that I defy 
any Human being to find one paragraph in 



Healers 211 

this book — "Science and Health With Key to 
the Scriptures" that is all truth, or to find me 
one paragraph in it that is all untrue. I defy- 
any Human being to find five Human beings, 
that will y fairly investigate it, that will agree 
as to what is said in any one paragraph, or 
to find one paragraph that does not, either con- 
tain contradictions or contradict some other 
paragraph; permitting me to do the cross-ex- 
amination. 

Now, for the lesson. Laying aside all 
momentary contentions, we find that all of these 
quasi-religions, all these systems of healing in 
ancient and modern times, have been effica- 
cious, not even excluding medicine, the proud 
boast of which is that it has nothing religious 
about it. 

They have required for their efficacy 
a belief, on the part of the individual, in a high- 
er power than the individual himself; not 
necessarily a belief in a God, as we accept that 
term, but nevertheless, a belief in a power not 
possessed by himself, if it is no more than a 
belief in his doctor. 

So we find that faith on the part of the 
subject is absolutely essential to all healers, 
whether ancient or modern. All of them, in 
order that they shall succeed, require that the 
individual shall have faith; that he shall be- 



212 Applied Psychology 

lieve in his Mind; in his Body; in all its parts; 
Christian Science or any other religion to the 
contrary notwithstanding. 

The very highest development that any 
Christian Scientist acquires, or can ever acquire 
is absolute faith in his own being, and in pass- 
ing I must say this for Christian Science, that 
it has hilled a niche in the evolution of the 
Human family superior to that of any other 
error that has ever been taught; of any other 
quasi-religion ; because it has unshackled the 
Minds of Human beings from dogma and writ- 
ten record, and has turned the attention to an 
investigation of Mind, the Human attributes, 
and to tracing them to the Soul, and to the God 
of the Universe. 

Each and all systems of healing require 
works; require not only faith, but works ; a rely- 
ing upon that which is believed in order that 
what is desired may be accomplished. 

Now, my friends, think with me for just a 
moment in passivity at the close. Let your 
Minds go back through the entire course of 
lectures. Draw to yourselves for a moment 
the thoughts that have been expressed. Con- 
ceive what has been declared to be Psychology, 
the Science of the Soul. Again, think of your 
Mind. Think of that channel; Mind — Soul — 
Great Soul. Think where we begin function- 



Healers 213 

ing. Think whence we immediately receive 
power to function. Think whence that power Is 
immediately derived. Think that we began that 
intelligence in the Mind, from Soul relationship 
— then universal relationship. Understand that 
all there is of a Human being is through this 
channel. And you will see, that all these dif- 
ferent quasi-religions and systems of heal- 
ing simply tend to one great, common center, 
and all are comprehended in that which we 
call Modern Psychology. 



LECTURE NO. 8 
June 20, 1913 

Psychology and Health 

Ladies and Gentlemen: We have come 
to the most important lesson of the entire series. 
We are peculiarly interested, usually in the dis- 
cussion of that which we have been led to be- 
lieve is mysterious, and interest always flags 
when we come to the application of that which 
has been considered mysterious to that which 
has been considered commonplace. 

You will notice that our audience this 
morning is not quite so large, and the reason 
for that is we have really passed the analysis 
of all that was supposed to be mysterious and 
it had become generally known that this lec- 
ture was to be the application of the truths 
we have brought forward to the Human Body, 
which is generally, though incorrectly, consid- 
ered to be very dull and uninteresting. 

It would be of little avail, indeed, to know 
all that we have learned if, at the end we should 
stop without making application thereof. 

The lessons so far have developed that it 
is possible for us to know the source of health 
and strength. They have also developed that 



Psychology and Health 215 

we may know how to apply that knowledge. 
As to these propositions, let me, 

RECAPITULATE 

We have learned that the Great Soul is 
the reservoir of all intelligence and energy ; that 
the Soul of man is the specific and immediate 
reservoir of intelligence and energy to the 
material person ; and that the radiation of that 
intelligent energy from that immediate reser- 
voir to our bodies through the medium of the 
brain and nerves, properly referred to as the 
nerve system, and more specifically designated 
organized chanels, causes all animation, usually 
called life, a word, that considered in its proper 
significance and relationship means health, for 
without the thought of health we cannot get a 
full concept of life. 

We have learned that the condition of 
each cell of the body, so long as the nerve 
related to it is unobstructed, or the nerves re- 
lated to it, if there are more than one, are un- 
obstructed, is continually being conveyed to 
the Soul; that all information received by the 
cell is immediately impressed to the Soul side 
exactly as it is received; that all of such in- 
formation that goes with the command that 
it shall be, is thrust above the threshold of con- 
sciousness of the individual as soon as possible ; 
that all other information respecting the Body, 



216 Applied Psychology 

as to its condition and relationship, that is 
not commanded or requested to evolve, is re- 
tained by the Soul, except that which is neces- 
sary for immediate and general Body advices. 

This forms the basis of the common sen- 
sations, such for instance as fatigue, uneasi- 
ness, lack of passivity to a distressful degree; 
nervousness, which is the same thing — the lack 
of passivity ; moodiness, which we have learned 
to charge to glandular inactivity; melancholia, 
which is assigned to the liver ; and so on. 

These are the common sensations, and 
these, because of immediate necessity of the 
situation, are constantly being crowded for- 
ward by the Soul, and in a wa}^ thrust above 
the threshold of our consciousness, so we are 
in immediate and constant recognition of them ; 
but this would not be true if it were not for 
the fact that they are necessary for our advice 
in order that we may preserve our Body ma- 
chine. 

Aside from these there is the vast reser- 
voir of retained information, that we have re- 
ceived, when unconscious of it; such as we 
might receive through our open, though sleep- 
ing eyes, looking toward the partly curtained 
window of a sleeping car, receiving a kaleidos- 
copic impression of the scenery through which 
we are passing. Usually we are never con- 



Psychology and Health 217 

scious of such information, because the Soul is 
not impressed at the tme of its receipt, that 
it is, or will be, of any value and therefore, 
it never evolves it into our consciousness; 
nevertheless, it retains it always. 

The myriad of things that zve see when 
we gaze upon the landscape that are indelibly 
fixed upon our Soul, and yet of which we are 
never conscious, furnish other illustrations by 
which zve can form some idea of the vast lore 
that the Sovll holds that it does not give over 
to the Mind. 

When we look at the landscape, we are im- 
pressed with a picture as of a oneness — how- 
ever, we see and are made conscious of but a 
very few things in that picture. Much of what 
we have unconsciously received through vision 
may — if it should become valuable to us — be 
evolved into our Minds. But much the vaster 
amount of such impression will remain in that 
great reservoir to the time of our dissolution. 

What has been said of sight applies as 
readily to all other means of acquiring infor- 
mation, and serves to bring us to the place 
where we can understand how meager is our 
Mind's information compared with that of our 
Soul, even from the material aspect, to say 
nothing of the psychic aspect. 

Information of this character conveyed 



2i8 Applied Psychology 

by the Soul to that part of the Mind that is 
properly constructed for that office, constitutes 
the seat of unconscious sensation, and informa- 
tion that becomes a part of our memory, con- 
stitutes the seat of conscious sensation. 

It will be readily observed by one that will 
think carefully about it that the department 
of unconscious sensation is very comprehensive, 
in comparison with that of conscious sensa- 
tion, and that both are very important factors 
indeed in our subject this morning: 

PSYCHOLOGY AND HEALTH 

In considering the subject of this lecture 
we will find that the basic proposition is that 
suggestion has pozver to control sensation and 
indeed, the functions and operations of the 
physical Body. In other words, that intelli- 
gence applied to the Human organism through 
that all inclusive term — suggestion — can in- 
fluence the Soul to radiate its energy through 
the Body in such way as to cause normality — 
health. 

The thought that suggestion has the power 
to remove obstruction of the transmission of 
this creative and intelligent energy to all parts 
of the body is not new by any means. It is 
a thought that has obtained at all places and in 
all times of the world's history. All that is 



Psychology and Health 219 

new about this thought is its immediate under- 
standing, recognition and specific and intelli- 
gent use. 

I need only refer, in the beginning, to 
the belief of the ancients in all forms of 
mysterious removal of disease. This, in its last 
analysis, is nothing more than a belief in sug- 
gestion, for it makes no difference whether 
the belief is fixed upon the medicine man, or 
his formulas and mysterious actions, to re- 
move an abnormality, or whether it is the belief 
that some sacrifice will appease some God, and 
therefore, remove the abnormality from the in- 
dividual. These are not different. They are 
the same thing, and are but the belief in sug- 
gestion for the removal of disease. 

This belief in suggestion was in general 
use in what we call civilized communities be- 
fore the introduction of medicine. I refer to 
the mythology of the Greeks and Romans, and 
later to the actual matter of their manipula- 
tion, their fastings, their prayers, their anoint- 
ings with oil and perfumes, their bathings, 
washings, etc., all according to rote, and all for 
the purpose of restoring or maintainig their 
health, and each of those methods was directed 
to securing proper force and application of 
suggestion to their bodies. 

Suggestion has always been the basis of 
the practice of medicine. Its entire twenty-four 



220 Applied Psychology 

hundred years of history, proves this fact. I 
need only pause to refer to the one proposition, 
the inculcation into the minds of the votaries of 
medicine of the belief that there is, in medicine, 
a curative property. 

The belief that there is a curative value 
in medicine was so generally and so forcibly 
impressed upon the Minds of the Human fam- 
ily during the first six hundred years of its 
practice, that the following eighteen hundred 
years — though failure importantly marked the 
entire pathway — has not served to banish that 
faith from our Minds. Today all of us here are 
intelligent men and women and most, if not all 
of us, have adopted the use of means, aside from 
medicine, for the restoration of our health, and 
yet nearly all of us find ourselves occasionally, 
in moments of weakness, under the domination 
of the old faith in medicine. This of course, 
is transient and we soon throw it off; but it 
is sufficient to reveal to us the tremendous hold 
that faith in medicine has upon the Human 
family. 

This is not strange when we remember 
that the suggestion of faith in medicine has 
clung to our ancestors for hundreds of years, 
and has come to each of us with our mother's 
nourishment, and is therefore a part of the 
very warp and woof of our being. When ex- 



Psychology and Health 221 

amined under this searchlight of intimacy, we 
can easily understand that it will require the 
best part of our lives to eradicate this belief 
in medicine. 

I speak from experience. I have devoted 
twenty-five years to the eradication of any 
remnant of faith in medicine, and yet in mo- 
ments of weakness I sometimes catch my mind 
reverting to that belief of my childhood. We 
are all prone to hark back in moments when 
off guard, to the faith of our childhood and to 
things as we then believed them to be. 

To illustrate how prone we are to go back 
to original suggestion. I was in the bath room 
this morning getting ready to shave, and the 
thought occurred to me that I would need a 
light. I immediately retired to the kitchen, got 
a match, came back and reached up to the elec- 
tric fixture as though to light a lamp. I had 
harked back to my boyhood and the old wall 
kerosene lamp of my mother's kitchen. 

Thus you will feel yourself reverting to 
the old suggestion received in childhood that 
there is curative property in medicine, but after 
twenty-five years of careful investigation of 
this subject, not only my own investigation but 
that investigation added to and aided by the 
most enlightened minds of the world, I declare 
to you that there is no curative property in any 



-222 Applied Psychology 

medicine that the world has ever known, or 
will ever know. 

This same form of suggestion is the basis 
of magnetic healing. It was believed that some 
sort of magnetic fluid escaped from the body of 
the operator and entered the body of the sub- 
ject and drove from it disease, and there are 
many people that believe that fallacy today, sim- 
ply because of the power of that suggestion. 

You say, "How are you going to know 
when you have eradicated from your memory 
false suggestion? How are you going to 
know that you have given to the Soul a suf- 
ficiently powerful command that it shall no 
longer convey information that has been im- 
pressed upon it?" You must give to the Soul a 
sufficient powerful and continuous stream of 
suggestion to entirely overshadow and render 
negative that which was there before. 

When I told you of being cured miracu- 
lously of the tobacco habit; miraculous be- 
cause immaculate, and for no other reason, I 
meant to have you understand that when the 
hypnotist gave me that suggestion, while in the 
passive mode of mind that he and I together 
had secured, he did not cure me of that habit, 
but he did transmit through my mind to my 
soul, a sufficiently powerful suggestion with 
command of continuous evolvment that when I 



Psychology and Health 223 

revert to the subject of tobacco, the first 
thought that comes into my mind is that I do 
not like it; that I loathe it with all my nature, 
whereas, before there was in that part of my 
mind the thought that I liked tobacco and that 
I had to have it. 

What I said of magnetic healing, is true 
of all manipulative systems. I speak especially 
of vibration, massage, Swedish movement, os- 
teopathy, mechano-therapy, and all manipula- 
tions of that character. They are all based 
upon the same proposition, and to these I shall 
add electricity, which, after all, is only vibra- 
tion, and hydro-therapy, which either produces 
relaxation of constriction and is, there- 
fore, in that circumscribed sense, nothing but 
manipulation. And last, the modern system 
called psycho-therapy, which, of course, is ma- 
nipulation procured through suggestion. 

Suggestion is the basis of Christian 
Science, which I referred to in the preceding 
lecture. It consists peculiarly in the belief that 
God is all that exists; that, therefore, human 
beings do not exist, and of course, cannot suf- 
fer pain. It will be seen that this is the most 
potent suggestion, although the most untrue, 
that could be given to a human being. 

Psycho-therapy is a mixture of terms. The 
name was intended to express the thought — 



224 Applied Psychology 

the therapeutics of the Soul. That thought, 
however, is so strained as to be meaningless. 
There could be no such thing as the therapeu- 
tics of the Soul. But, let us consider it with as 
much breadth as possible from the standpoint 
of those that named it and brought it to notice. 
Their idea was that by means of sugges- 
tion, properly applied, they could remove all 
forms of abnormality. This method came into 
existence about the year 1894. It had been 
practiced in a sort of sporadic and indefinite 
way for some years prior to that date, but in 
that year Thomas J. Hudson published his re- 
markable book, "Mental Medicine," in which 
he, for the first time, systematized the tenets 
of belief of the suggestionists and gave to the 
system its name. Since that time several large 
schools have been developed, in which this sys- 
tem is taught exclusively, or at least those 
conducting the school think so. 

I need only pause to say that each of the 
systems to which I refer have done much good, 
because they all contain a certain amount of 
truth, and no system that has any part of truth 
for its basis will fail to accomplish some favor- 
able results. 

All of these systems are true in as far as 
they correctly include the law of suggestion; 
and in ratio as each has secured the free and 



Psychology and Health 225 

untrammeled operation of suggestion has it 
succeeded and been of value. 

Each of these systems has done harm, 
some of them very much. All of them have 
injured the human family, just to the extent 
that they are untrue. It will be seen that the 
ratio of injury will.be different as applied to 
each of them, but each will be responsible for a 
certain amount of harm. 

No system that teaches what is not true 
can escape the responsibility of having - done in- 
jury to the extent of that untruth. It is in this 
fact that we find the caution that should prompt 
us to a careful scrutiny of any system that we 
contemplate applying to our bodies, for we 
must remember that in the application of any 
system, or method, we are either benefitting or 
injuring. And the benefits and injuries will 
always be commensurate to the truth and error 
involved. 

Let me caution you that we should be very 
careful what we shall teach. We have had 
some view of the permanency and power of 
suggestion; let us remember, when we teach, 
that we are using the power of suggestion, and 
that if we are suggesting the truth we are 
evolving those that hear. But if we are sug- 
gesting that which is not true, we are devolv- 
ing those that hear. Let us remember also that 



226 Applied Psychology 

in every action we are suggesting to the extent 
of our influence. 

Now, let us observe the scope and power 
of suggestive-therapeutics, or to leave off that 
meaningless word therapeutics, let us see the 
scope and ' value of suggestion as a so-called 
curative agent. You will understand that the 
law relied upon is this The Soul is amenable 
to control by suggestion except under well and 
clearly defined circumstances. 

Within the scope of its applicability, sug- 
gestion is the most valuable agent, because it 
brings to our aid that intelligent and creative 
energy that causes life or animation of our bod- 
ies and, therefore, causes us to possess health 
and strength. 

In connection with what has just been 
said, it must be remembered that the Soul is 
amenable to suggestion when the brain and 
nerves are in a sufficient^ normal condition to 
produce such Mind or intelligent function as to 
be able to receive and transmit a suggestion. 
In other words, the physical avenue must be in 
such condition that intelligence can be conveyed 
to the Soul and transmitted from the Soul to 
the body, and then only. 

We should understand that a suggestion 
in itself is of no value at all, and only becomes 
valuable when the Mind or seat of unconscious 



Psychology and Health 227 

sensation is able to receive and transmit it. 
You will observe that I include with the brain 
the seat of unconscious sensation. I do this 
because it has been demonstrated that there 
are certain characters of suggestion, received 
and transmitted through the brain, with which 
the Mind as we understand it has nothing to 
do, and knows nothing about. I refer to that 
class of suggestion that is accomplished 
through that department we have named — un- 
conscious sensation — such for instance, as dis- 
turbs the sleep of the individual when the heart 
nerves are occluded, of which the Mind can 
have no knowledge that can rise higher than a 
sense of forboding uneasiness. 

It will also clearly appear that a sugges- 
tion will be of no value if it can only be re- 
ceived and transmitted to the Soul, and can- 
not be impressed by the Soul upon the Mind, 
or conveyed to the seat of unconscious sensa- 
tion, and then conveyed from the Mind or the 
seat of unconscious sensation, through the 
nerves to any, or every, part of the Body. For 
fear this thought may not be readily grasped, 
let me illustrate: An individual that is para- 
lyzed may have a Mind and nerve system in 
sufficiently normal condition to receive and 
transmit a suggestion to his soul, and yet have 
a nerve system in such abnormal condition, 



228 Applied Psychology 

as to part of it, that the suggestion cannot 
be conveyed to the paralyzed part of his Body, 
and is, therefore, wholly inefficacious as to such 
part. 

What has just been said is a criticism of 
all psychologists that have written down 
to my time; for they have all united in 
saying that the Soul, or what they usually 
refer to as the subjective, subliminal, subcon- 
scious, or some other kind of a sub-Mind, is al- 
ways amenable to control by suggestion. 

The Soul is only amenable to control by 
suggestion when the machinery of intelligence 
of the organism is in such condition that it can 
receive and transmit the suggestion to the 
Soul; not only that, but when the machinery of 
intelligence and transmission is in such condi- 
tion that it can receive a suggestion from the 
Soul and carry its influence into operation in 
any, or every, part of the Body, as the case 
may be. 

In the ability of the Soul to reach, through 
the machinery of intellip-ence and transmission, 
every part of the Body, lies the wonderful 
power and efficacy of suggestion, for the cor- 
rection of abnormality. And it will be seen that 
when the machinery of intelligence and trans- 
mission cannot convey the suggestion from the 
Soul to a particular part of the Body, that part 



Psychology and Health 229 

of the Body is beyond aid through the means 
of suggestion. 

This is the important point that has es- 
caped observation of psychologists and so- 
called psycho-therapeutists. If Dr. Hudson 
had realized this truth, he would not have made 
use of his stock phrase, "Oh, the psychic will 
fix that all right!" and would have bestirred 
himself to an intelligent correction of his Body 
by extraneous means, and if he had done that, 
in all probability, he would not have died a 
young man, just at the point of his greatest 
usefulness, but would still be with us — hale, 
hearty and valuable. 

Let us consider this matter just a little 
farther. I have referred to the suggestion from 
the Soul being radiated through the machinery 
of intelligence, to avoid fixing upon the Mind 
as the agent, or referring to the brain indis- 
criminately, as so many have done ; and for the 
purpose of preparing the way to state inde- 
pendently and forcefully, the fact, that there is 
a department in the brain constructed to take 
care of a multitude of transmissions that we 
would call sensations, if we were conscious of 
them, but we never are, and therefore I have 
called them — unconscious sensations. 

The existence of such a seat in the brain 
may seem difficult of demonstration, because 
of the newness of the conception ; but the dem- 



230 Applied Psychology 

onstration of its existence will be found to be 
easy when we consider our experiences with our 
own organism. We know that the blood and 
lymph, for instance, continually move in the 
proper channels of our bodies, but we are 
wholly unconscious of any sensation arising 
therefrom. The glandular secretions and excre- 
tions take place according to fixed law and yet 
no sensations arise therefrom. The wonderful 
process of absorption, which is the taking into 
our Body the elements for its sustenance all 
done without our having knowledge of it, and 
the immaculate function — assimilation — which 
is the elaboration of chemicals and their molec- 
ular arrangement in such manner as to be- 
come animate when nerve stimulus acts 
through them unobstructedly, without the Mind 
being involved in the transaction in any man- 
ner. 

It will be found that we never become con- 
scious of any of these functions through the 
medium of sensation, so long as they remain 
normal. Indeed, we do not have knowledge of 
them when they are not normal through the 
means of sensation; but the failure of their 
performance produces such a pronounced phys- 
iologic effect that the seat of conscious sensa- 
tion is reached and we are apprised of the sit- 



Psychology and Health 231 

uation and have applied to it the general term 
— disease or not-ease. 

I am sure that no argument beyond this 
simple statement will be required to make it 
perfectly clear that these functions cannot be 
performed without the same conduct that is 
similar in some respects, to sensation. Indeed, 
without conduct that we would be compelled 
to call sensation, only for the fact that we are 
never conscious of it ; but in the normal condi- 
tion the consummate of all such action is to 
produce the passive and sweet sense of exist- 
ence. 

We are all cognizant of the facts stated 
in the foregoing paragraph, but many have 
never thought about it. Yet, we all rely upon 
the truth therein stated and make application 
to ourselves and others of those facts. We all 
understand, for example, that physical contact 
always produces two effects. That is to say, 
there is the conscious effect of the contact and 
there is also the unconscious effect, that acts 
upon the individual as a subtle suggestion, that 
many times he will fail to understand as being 
in any manner related to the physical contact. 

The intuitive consciousness of that which 
we have called unconscious sensation is made 
beautifully apparent in the desire of nearly ev- 
ery woman that has been a mother, to get hold 



21,2 Applied Psychology 

of the feet of a baby. She does that for two 
reasons, both of which are based upon intuition. 
First — the contact acts as a suggestion, influ- 
encing her maternal nature; and, Second — she 
does it to bring her motherness into such rela- 
tion as to influence the child. Mothers do not 
have to be philosophers to take advantage of 
these facts — all they need to do is to follow 
the impulses of their intuition, or the universal 
law revealed through the processes of deduc- 
tion. 

How genuinely we all rely upon the cool 
hand placed upon the fevered brow — the calm 
steady hand of the unexcited — to still the one 
that is overwrought. Not many of us are con- 
scious that when we attempt, by touch, to se- 
cure passivity in others we are going for help to 
the great storehouse of unconscious sensation 
and through it transmitting beneficial sugges- 
tion. 

Another beautiful illustration of our recog- 
nition of the fact of unconscious sensation is 
seen in accidents. An individual falls and is 
unconscious. Those that first arrive to assist 
will, without any instruction, after having se- 
cured air and room proceed to chafe the wrists 
and stroke the brow and body ; at least to some 
extent. When you think of it, this could have 
no influence upon the consciousness of the in- 
dividual, except through the unconscious cen- 



Psychology and Health 233 

ters, reaching the Soul as a suggestion that it 
shall again animate and arouse the person. 

What has just been said is also true of 
fainting, which is the nearest approach to, and 
most closely simulates, death of any condition 
an individual can present. The individual in 
such a condition may be wholly unconscious, 
nevertheless, almost any bystander will throw 
water on the face or manipulate the body, and 
does so without any mental understanding of 
what he is trying to do. Here, again, the appeal 
is being sent through the seat of unconscious 
sensation to the Soul prompting it, demanding 
of it,, that it shall return and revivify its royal 
palace. 

If those performing the manipulations in 
a case of fainting were asked to explain their 
actions, they would respond that it was for the 
purpose of shocking the patient and starting 
the circulation. This answer, to the majority, 
would be so wholly satisfying as to leave noth- 
ing further to be asked, or desired. And yet 
such an answer is wholly meaningless and is 
but the babbling of the outside, or material 
man, expressing in its fullness our physical 
limitations. 

In such cases as those I have been revert- 
ing to ; we wholly overlook the fact that we are 
acting intuitively, or in other words, under ere- 



234 Applied Psychology 

ative guidance; for the purpose of securing that 
harmonious relationship necessary to animation 
and are suggesting to the Soul that it send its 
kenetic energy through the brain and nerves 
of the stricken person, causing consciousness 
and all of the functions and operations that ap- 
pertain to normal physical being. 

The thoughts presented relative to the 
various methods that have preceded are suf- 
ficient for this occasion. They apply to us. 
They should lead us into a recognition of all 
truth. Sufficient has been said for us to know 
and realize this one far-reaching fact, that we 
must, if we expect to get well and keep well, 
keep continually open the channels through 
which shall be transmitted to us that wonder- 
ful creative and intelligent energy, that in the 
beginning, fashioned our Bodies and which 
since that time, has maintained them in the de- 
gree of vigor and power zvhich they have mani- 
fested. We should understand that we must 
not permit anything to obstruct the transmis- 
sion of that intelligence and power. 

Our next inquiry is, what is this intelligent 
creative energy transmitted through? The 
answer is that it is transmitted through the 
brain and nerve system. It is not only trans- 
mitted through the brain and nerve system, 
but having been transmitted through the brain 



Psychology and Health 235 

and nerve system to the most infinitissimal 
ends of the nerves, it is then radiated in some 
remarkable manner that is not well understood, 
for a distance beyond the ends of the nerves 
through which it was transmitted, influencing 
the molecules of the chemical elements of that 
area causing them to be elaborated into the 
wonderful formulas that, under the influence 
of that stimulus, produces so-called animate, or 
living cells, which by being related produce tis- 
sues. 

It becomes necessary to understand what 
constitutes an obstruction of this intelligent en- 
ergy, and in this connection, let me interpolate, 
that by the term, obstruction — occlusion, as re- 
ferring to the transmission of this energy, it is 
not meant that such an interference necessari- 
ly stops the radiation of the energy, or turns 
it back, for this it can well be understood, is 
impossible. Kenetic — Soul energy, will not be 
prevented from radiating by occlusion, but 
when thus interfered with, will be partly or 
wholly deflected from its channels, in which 
event it becomes a destructive instead of a con- 
structive force. Therefore, an obstruction — 
occlusion — of kenetic energy, exists when there 
is such tissue displacement, whether molecular, 
cellular, segmental or organic as to change the 
character, consistence, place or arrangement 



2^6 Applied Psychology 

of the nerve elements, to such an extent, as to 
adversely influence the transmission of stimu- 
lus through them. 

It will be well to observe, that when what 
we have just described as an obstruction — oc- 
clusion, of kenetic energy — usually considered 
as nerve stimulus — takes place, functional ab- 
normality must immediately ensue, beginning 
with the nerves involved and following with 
the elements immediately around their peri- 
phery. And in this relation it will also appear, 
that no functional abnormality could exist with- 
out such obstruction — occlusion. And it will 
also further appear that there will be a grav- 
ity of occlusion, in many cases, which will sub- 
stantially deflect kenetic energy — stimulus — 
from its channels, and therefore, prevent the 
conveyance of the influence of a suggestion that 
has been impressed upon the Soul to the ab- 
normal tissue of the Body needing correction. 

In such a case and contingency it plainly 
appears that the limit of the influence of sug- 
gestion as a healing agent, has been passed, and 
the cells, tissues or organs so situated are be- 
yond the reach and power of suggestion, be- 
cause the avenues through which suggestion 
must be conveyed are obstructed — occluded — 
and the conveyance cannot be accomplished. 

In the event of an occlusion sufficiently 



Psychology and Health 237 

grave to prevent the transmission of the in- 
fluence of a suggestion to the part needing it 7 
what must be done? Are we so situated that 
in such an extremity we must calmly stand by 
and watch the part thus affected or the organ- 
ism, as the case may be, die because the nerves, 
the channels of transmission, are occluded as 
the result of displacement? I am glad to be 
able to inform you that we do not; that it is 
possible to replace and properly relate all of the 
displaced parts, removing the occlusion, so that 
creative energy can again be normally trans- 
mitted, causing normal chemical consistence to 
take place, resulting in the production of nor- 
mal tissues and functions. 

The question will be propounded — if all 
abnormal function is caused by occlusion of 
kenetic energy — nerve stimulus — and such oc- 
clusion is always produced by displacement, 
can displacement ever be removed by sugges- 
tion? And the answer is — yes; but this can 
only be done to a limited extent. It can only 
be done so long as the organism is capable of 
transmitting a suggestion to the Soul and con- 
veying the influence of the suggestion from the 
Soul to the organism and to each and every 
part of it, and that any part of the organism 
that cannot be thus reached is beyond the 
power of suggestion. 



238 Applied Psychology 

Many individuals treated psycho -therapeu- 
tically and by the system called Christian 
Science have died untimely, because they failed 
to realize this important and far-reaching truth. 

It will require no further discussion to 
show that when a displacement of sufficient 
gravity to substantially occlude the radiation of 
Soul energy to a given part has occurred, it 
will be impossible to replace that part by means 
of suggestion and that the time has arrived 
for extraneous physical aid, intelligently ap- 
plied. 

To cling to the thought of removing dis- 
placement of this gravity by suggestion is as 
ridiculous as it would be for an individual to 
attempt to right his house that has been racked 
by storm without the use of physical means ex- 
ternally applied. The parts of the house are 
all there, but are displaced. They must be re- 
placed by the skillful manipulation of a builder. 
The parts of the house are in the same help- 
less situation, from the standpoint of a house, 
as are the parts of an organism so gravely dis- 
placed as to be occluded from the influence of 
suggestion. Bach must have extraneous aid. 

It is not hard to understand that an en- 
ergy, that when acting through its normal 
channels is constructive, is destructive when it 
ds deflected from its normal channels. One may 



Psychology and Health 239 

easily understand, that in order to act con- 
structively upon molecules or atoms, energy 
must be transmitted to them and reach them as 
it were, in a certain manner. And that the same 
energy reaching them in a different manner, or 
as it were, in a different direction must neces- 
sarily produce a different result. And in this 
different result lies the distinction between nor- 
mal and abnormal function and tissue produc- 
tion. 

It is somewhat strange, that the facts just 
stated have not at all times been fully known 
and appreciated, for at the time of dissolution 
of each individual we have the illustration of 
displacement and occlusion beyond the power 
of suggestion to reach and remove. If this 
were not true, death would never take place, 
for no human being ever reached and passed 
into the processes of dissolution without the 
expense, in his behalf of a multitude of sug- 
gestions for the prolongation of his life, includ- 
ing his most profound auto-suggestion. I say 
no individual advisedly, for it is impossible to 
conceive of an individual without relatives or 
friends and the suggestion of relatives and 
friends is always that the individual shall live, 
and of course, his own suggestion is always 
that he shall live. In this connection, it will be 
remembered that telepathic suggestion is just 
as efficacious as that of those nearby. 



240 Applied Psychology 

The death of every individual, therefore, 
is another proof of the limitation of suggestion 
in the correction of physical abnormality. 
Death is also proof of the limitation of all phys- 
ical means to secure replacement of displaced 
parts. In all cases in which such adjustment 
has been intelligently attempted and has failed 
to secure correct relationship, dissolution may 
serve to furnish us with a comparison of the 
value of suggestion alone and suggestion aided 
and abetted by intelligent physical adjustment. 

Since these things are true, it is essential 
that we, as intelligent beings, shall adopt such 
measures as will not only take advantage of the 
power of suggestion to the fullest extent, but to 
add to that a system of physical assistance 
adapted to its every principle and co-extensive 
■zvith its every law. That system should consist 
in a wise, judicious and careful method of ad- 
justing all displaced parts. 

That system of adjusting must be based 
upon such a comprehensive and intimate knowl- 
edge of the construction of the human organ- 
ism and the relationship of its parts as to en- 
able us to know when any segment has departed 
ever so slightly from its place and relationship, 
and also to know when any part has lost its 
normal chemical consistence, which is always 
incident to its relationship, and knowing these 



Psychology and Health 241 

things, we must then learn to replace displaced 
parts and to secure normal relationship — nor- 
mal chemical consistence. In other words, we 
must learn to know occlusion and its effect at a 
glance and must learn to remove all occlusion 
at once upon its occurrence, in order that 
radiation of kenetic energy— nerve stimulus- 
will not be disturbed, or if disturbed, that the 
interfering influence shall be removed. 

I desire to say that in 1895 the first steps 
in this direction were taken and the first ad- 
justing by specific intention was performed. 
Other adjustings followed upon the first, and 
a system of adjusting has been improvised. 
That system has been added to, developed and 
expanded until it is no longer a simple system 
of adjusting, but that svstem of adjusting is 
incident to a science so comprehensive as to 
substantially include all others. The name Chi- 
ropractic has been given to this Science and 
System of Adjusting. 

The Science of Chiropractic includes all of 
the principles of suggestion ; it teaches the ad- 
justment of the physical into harmonious rela- 
tionship with the Soul, and is therefore, the link 
of union between the unseen force and the seen 
material, the Soul and the Body. This has 
never been accomplished before and, therefore, 
Chiropractic stands today the peerless leader 



242 Applied Psychology 

of all systems directed to the removal of abnor- 
mality, and in the evolution of human beings to 
such a degree of perfection as to eliminate 
functional abnormality, except as the result of 
occasional traumatic injury. 

My friends, it is glorious beyond compre- 
hension to have lived in the period of the last 
six years, while this wonderful science of 
Chiropractic has been fructifying in the Minds 
of a few human beings and by a tremendous 
consecration and effort has been brought forth, 
its truths classified, systematized and reduced 
to tangible form in permanent record ; so that it 
may be disseminated to the teeming millions of 
the world to bless and uplift them and to evolve 
posterity, so long as life shall exist on this 
planet. 

It is my hope that you will come into a full 
and comprehensive understanding of all the 
things that I have stated, for I have stated 
truths that are destined to revolutionize society 
and evolutionize the human family. 

At no distant day Chiropractic will be rec- 
ognized as teaching the universal relationship 
of the Body to the Soul and the application of 
these divine and eternal principles, and will be 
adopted in all the nations of the world and very 
much of the sickness, sorrow and despair that 



Psychology and Health 243 

is now incident to human life will by its won- 
derful efficacy have passed away from the hu- 
man family and we shall generally have such 
joy of health and strength as has never before 
been known. 



Please think con- 
structively of what 
you have just read 
— then read it all 
again. 



